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iriwA 

a  I  E)  RAR.Y 

OF  THE 
UN  IVLR.SITY 
Of    ILLI  NOIS 

286 

B83h 
1899 


ILL.HIST.dURYEY 


^ 


5; 


A  HISTORY 


OF 


The  German  Baptist  Brethren 


IN 


EUROPE  AND  AMERICA 


BY 


Martin  Grove  Brumbaucjh,  A.M.,  Ph.D. 

Pyofesso)'  It/  Fi-ihKjoyij  in  tlix  Uiiieerifiti/  of  Peiuisitiiniiia,  President  of  Juniata  College,  Memle 
;f  the  Priniiiijhania  HistoricdlSotittji,  and  .;/  tlir  Penntujhaniu  German  Soiieii/ 


Mount  Morris,  III. 

Brethren  Publishing  House 

1899 


Copyright,  1899, 

BY 

Martin  Grove  Brumbaugh. 


M3i  III,    W\^,       -^7 


h 


TO 

BROTHER   ABRAHAM    H.   CASSEL, 

GREAT-GREAT-GRANDSON 
OF 

Christopher  Sower 

AND 

great-great-grandson  of 

Peter  Becker, 

whose  life-long  devotion  to  the   history  of  the 

church,  and  whose  uneoualed 

collection  of  original  manuscripts 

make  this  volume  possible, 

this  work  is  dedicated  as  a  token  of  love 

and  gratitude. 


'> 


inSTTZE^OnDTJOTIOISr. 


To  write  the  history  of  a  religious  movement,  fol- 
lowing it  through  all  of  its  stages  of  growth,  is  no  or- 
dinary task,  though  all  the  data  pertaining  to  the 
movement  be  easy  of  access.  But  when  the  material 
has  to  be  taken  from  the  forest,  so  to  speak,  and  then 
reduced  to  shape,  so  as  to  make  it  an  object  of  beauty, 
as  well  as  the  source  of  reliable  information,  the  task 
becomes  the  more  difficult.  In  quest  of  the  valuable 
information  here  for  the  first  time  brought  together  in 
one  volume,  the  author  has  been  compelled  to  travel 
an  unbeaten  path.  F"or  the  data  the  old  libraries  of 
Europe  and  America  have  been  searched.  Years  have 
been  spent  collecting,  arranging  and  simplifying  this 
material  so  as  to  place  it  within  the  comprehension  of 
the  ordinary  reader,  and  now  this  volume  is  given  to 
the  public  in  a  form  that  must  commend  itself  to  the 
judgment  of  every  student  of  modern  church  history. 

Though  made  up  of  facts  relating  wholly  to  the  ex- 
periences and  incidents  of  past  generations,  its  style  is 
such  as  to  render  it  as  interesting  and  fascinating  as  a 
romance.  This  feature  of  the  book  we  think  will  be 
pleasing  to  all  classes  of  readers. 

Concerning  the  competency  of  Brother  Brumbaugh 
to  produce  a  volume  of  such  rare  qualities,  one  has 
only  to  glance  at  his  busy  life.     He  was  born  in  Hunt- 

(vii) 


V  i  i  i  Introdiictioji . 

ingdon  County,  Pennsylvania,  in  1862,  graduated  at 
the  age  of  nineteen  in  the  Normal  English  Course  at 
Juniata  College,  and  in  the  Scientific  Course  in  1885. 
In  the  same  institution  he  taught  from  1882  to  1884. 

He  was  County  Superintendent  of  Public  Instruction 
in  Huntingdon  County  from  1884  to  i8go.  He  has  lec- 
tured at  Teachers'  Meetings  and  Institutes  in  Pennsyl- 
vania, New  Jersey,  Massachusetts,  Delaware,  Mary- 
land, Ohio,  Louisiana,  Indiana  and  Kentucky.  His 
election  to  the  ministry  in  the  Brethren  church  oc- 
curred in  1891. 

He  was  a  graduate  student  at  Harvard  University  in 
1891-1892;  took  the  A.M.  degree  at  the  University  of 
Pennsylvania  in  1893,  and  the  Ph.  D.  degree  in  1894. 
In  this  institution  he  became  Professor  of  Pedagogy  in 
1895,  which  position  he  still  holds.  Since  1894  he  has 
also  been  President  of  Juniata  College. 

He  is  widely  known  as  the  author  of  the  "Juniata 
Bible  Lectures,"  "The  Stories  of  Pennsylvania"  (with 
Dr.  Walton),  and  the  "Liberty  Bell  Leaflets.""  Asa 
teacher  he  has  had  an  extensive  experience,  having 
taught  in  every  grade,  from  the  country  school  to  the 
University. 

The  summer  of  1896  was  spent  in  Europe  studying 
educational  work,  gathering  material  for  his  book,  and 
looking  up  the  data  of  the  Brethren  church  in  that 
part  of  Germany  where  our  ancient  Brethren  inaugu- 
rated their  reformatory  movement.  History  with  him 
has  been  a  favorite  as   well  as  a  delightful  study,  espe- 


Lttroduction.  ix 

cially  that  relating  to  the  ancient  Brethren.  On  this 
subject  he  has  delivered  a  number  of  lectures  at  the 
Annual  Meeting  and  elsewhere.  Those  who  heard 
these  lectures  urged  him  to  publish  them  far  the  bene- 
fit of  others,  and  this  desire  upon  the  part  of  those 
who  heard  him  led  up  to  the  preparation  of  this 
volume. 

We  take  pleasure  in  recommending  the  work,  feel- 
ing confident  that  it  contains  the  most  complete  early- 
history  of  the  Brethren  church  yet  written,  and  we  are 
certain  that  it  will  fill  a  long  felt  want  both  in  the 
church  and  out  of  it.  We  pray  that  the  same  Spirit 
that  so  directed  our  ancient  Brethren  as  to  lead  them 
into  the  way  of  all  truth,  will  so  overrule  this  book  for 
good,  as  to  make  it  the  means  of  strengthening  those 
of  like  precious  faith,  and  leading  others  to  accept 
the  doctrine  the  work  is  meant  to  emphasize. 

J.  H.  Moore. 


History  at  best  is  a  beggarly  gleaner  in  a  field 
where  Death  has  gathered  a  bountiful  harvest.  If 
one  could  lift  the  veil  and  see  the  past:  see  the  pious 
Eight  in  1708  at  Schwarzenau;  the  storm-swept  voy- 
agers of  1719  and  1729;  the  solemn  procession  to 
the  Wissahickon  on  the  doubly  memorable  Christmas 
day  of  1723;  see  the  first  baptismal  scene  in  a  wilder- 
ness; see  the  sainted  twenty-three  at  the  first  love 
feast  the  same  day;  see  the  welcome  given  Alexander 
Mack  in  1729  at  Germantown;  see  the  ordination  of 
the  first  Elder,  Martin  Urner,  in  America;  see  the 
rapid  spread  of  the  people  of  God  over  this  land 
during  the  many  years  that  followed;  see  the  gradual 
transformation  to  the  church  of  to-day;  and  learn  from 
the  actors  themselves  at  each  stage  of  development 
the  wonderful  story  of  the  church's  growth,  the  duty 
of  recording  it  would  be  a  rapturous  pleasure,  not 
unlike  that  which  seized  the  holy  spirit  of  John  on 
Patmos. 

But  Death  has  sealed  the  lips  that  could  have 
spoken  and  stilled  the  hand  that  might  have  written 
Fragments  alone  remain.  These  are  scattered  over  a 
wide  area  in  two  continents.  Bro.  Abraham  H.  Cas- 
sel,  of  Harleysville,  Pa.,  three  score  years  ago,  began 
the  great  task  of  collecting  these  fragments,  and,  with 

(xi) 


xii  Preface. 

a  zeal  that  knew  no  quenching,  and  an  industry  that 
has  almost  cost  him  his  sight  and  his  hearing,  has 
clearly  earned  the  right  to  be  called  the  Historian  of 
the  church.  To  him  the  writer  of  these  lines  turned 
some  years  ago  to  urge  him  to  prepare  a  history  of  the 
people  he  loves  and  among  whom  he  worships. 

Alas!  life-long  devotion  has  dulled  his  ear  and 
dimmed  his  eye.  He  cannot  do  the  work.  It  fell 
upon  me  as  a  sacred  duty  to  make  actual  what  his 
energy  and  industry  made  possible.  The  task  was 
undertaken.  The  old  manuscripts  were  translated, 
their  facts  tabulated,  and  the  results  are  herein  set 
forth. 

Perhaps  no  religious  sect  is  so  little  understood  and 
so  persistently  misrepresented  as  the  German  Baptist 
Brethren.  Their  name,  their  belief,  their  history,  all 
are  unknown  to  the  general  reader  and  even  to  the 
scholar  who  fails  to  consult  ultimate  sources.  It  is  of 
course  not  necessary  to  notice  the  malicious  mis- 
statements of  prejudiced  and  bigoted  zealots.  But  the 
statements  of  scholars  who  faithfully  endeavor  to  state 
the  truth  are  so  wide  of  the  mark  that  it  is  necessary 
to  sound  a  note  of  warning. 

Among  the  many  examples  of  incorrect  historic 
statements  I  quote  one,  selected  at  random,  from 
"A?mals  of  Philadelphia  and  Pennsylvania,  in  the  olden 
Time"  an  extended  work  in  three  large  volumes,  by 
John  F.  Watson,  Member  of  the  Historical  Societies 
of  Pennsylvania,  New  York,  and   Massachusetts.     The 


Preface.  xiii 

work  was  published  in  1857.  It  is  generally  regarded 
as  a  standard  work.  On  page  23,  Vol.  II,  Watson 
says,  "In  1709  the  Tunkards  from  Germany  and 
Holland  emigrated  to  Pennsylvania,  and  settled^^r.?/ at 
Germantown.  Their  first  collected  meetings  were 
held  in  the  log  house  in  front  of  their  present  stone 
church  in  Beggarstown.  Alexander  Mack  was  then 
their  principal  leader.  He  was  a  very  rich  miller  in 
Cresheim,  gave  all  his  property  in  common,  and  came 
with  eight  or  ten  to  Germantown  in  1708.  He  died 
old;  and  his  son  Alexander  lived  to  be  near  ninet}-one 
years  of  age." 

All  of  which  is  current  history  and  valuable  sa\e 
that  no  Tunkards  emigrated  from  either  Holland  or 
Germany  in  1708;  nor  did  the)'  hold  their  first  meet- 
ings in  the  log  house ;  nor  was  Alexander  Mack  then 
their  principal  leader,  since  they  did  not  then  exist  in 
America;  nor  did  he  come  with  eight  or  ten  to  Ger- 
mantown in  1709;  nor  did  he  die  old;  nor  did  his  son 
Alexander  live  "to  be  near  ninety-one  years  of  age." 

In  belief  they  have  been  even  more  widely  misrep- 
resented. They  have  been  confused  with  the  Pietists, 
the  Mennonites,  the  Ephrata  community  of  Seventh 
Day  Baptists,  the  Amish,  the  Wissahickon  Hermits, 
the  Separatists,  the  New  Born,  and  all  sorts  of  new 
Anabaptist  societies  and  sects.  It  is  to  be  hoped  that 
this  volume  will  dispel  all  such  errors  and  show  the 
Brethren  in  their  true  light,  a  body  of  Christian 
people  with  a  definite  body  of  doctrine  based  upon  the 


xiv  Preface. 

New  Testament,  and  a  consistent  and  faithful  observ- 
ance of  the  same. 

In  name,  too,  the  church  has  been  strangely  and 
variously  designated.  They  are  known  as  Dompelaers, 
because  they  immerse  with  a  forward  action,  or 
"duck"  under  the  water;  as  A)iabaptists,  because  they 
belong  to  that  hirger  class  of  people  who  reject  and 
deny  the  validity  of  infant  baptism;  as  Tanfers, 
Tankers,  Tii/i /cards,  Diinkers,  Dim /cards,  and  Dippers,  be- 
cause of  their  belief  in  immersion;  as  Wittgenstein  or 
Se/nvarzenan  Baptists,  in  reference  to  their  origin;  as 
Germantown  Baptists,  in  reference  to  the  place  of  their 
first  organization  in  America;  and  as  Bret/iren,  largely 
among  themselves,  as  a  designation  of  their  intimate 
fellowship.  They  are  best  known  as  Tatifers.  They 
should  never  be  called  Diin/cards,  which  word  is  an 
English  vulgarism  with  absolutely  no  meaning.  The 
church  has  officially  declared  itself  the  German  Baptist 
Bret/ire>i  C/iiirc/i,  and  as  such  it  is  properly  named, 
since  this  designation  most  accurately  fig-ures  the 
character  of  the  Brotherhood.  In  this  volume  the 
writer  frequently  uses  the  word  Taiifer  in  order  to  link 
the  history  of  the  church  with  records  in  Germany  and 
in  Colonial  America  in  which  they  are  so  designated. 

No  history  of  the  Brethren  has  ever  been  attempted. 
Our  past  is  to  us  a  sealed  record.  We  have  no  his- 
torical precedent  for  any  part  of  our  present  practice. 
We  are  misrepresented  and  misunderstood  not  alone 
because  we  have  no  formulated  Creed  but  also  because 


Preface.  xv 

we  have  no  record  of  our  growth  and  our  beginning. 
We  are  not  always  consistent  in  our  own  practices  for 
the  reason  that  we  do  not  know  what  our  early  prac- 
tice was.  There  has  resulted  much  confusion  and 
many  needless  decisions  in  our  church  polity  from  the 
absence  of  definite  records  as  to  what  our  forefathers 
did.  Next  to  the  Bible  the  most  valuable  possession 
of  the  church  is  a  careful  record  of  its  own  activities. 
Our  policy  as  a  church  needs  the  fibre  and  strength 
that  comes  from  a  clear  perspective  into  a  well-known 
past.  Were  we  able  to  line  up  the  whole  church  from 
the  beginning  and  study  our  development  from  a 
simple  beginning  to  the  present  we  could  all  the  more 
clearly  indicate  the  lines  of  development  yet  to  be. 

No  one  should  attend  Annual  Meeting — an  institu- 
tion that  dates  as  early  as  1742 — and  participate  in  the 
making  of  history  for  Christ's  people,  who  is  ignorant 
of  the  past  of  these  same  people.  The  Bible  and  the 
practice  of  the  church  should  be  honored,  and  no  new 
decision  advocated  or  announced  until  these  essential 
records  have  been  consulted.  Then  would  we  have 
not  only  a  consistent  faith  but  also  a  consistent  prac- 
tice in  Zion. 

At  the  outset  it  seemed  that  the  work  would  be 
limited  by  the  scarcity  of  data.  But  exhaustive 
search  has  developed  such  a  wealth  of  matter  that 
only  a  part  can  be  presented  here.  With  the  task  of 
selection  before  the  author,  he  has  deemed  it  best  to 
confine    his    treatise    largely    to    the    early    and    least 


x\'i  Preface. 

known  and  perhaps  most  important  epochs  in  the 
growth  of  the  church.  The  later  history  is  well 
enough  preserved  in  the  minutes  of  congregations,  the 
records  of  Annual  and  District  Meetings  and  in  the 
literature  of  the  Brotherhood.  It  is  to  be  regretted 
that  more  care  is  not  shown  in  preserving  carefully 
and  depositing  in  some  central  place  complete  records 
of  all  congregational  activities.  The  date  of  organiza- 
tion, election  of  officers,  erection  of  houses  of  worship, 
time  and  attendants  at  love  feasts,  records  of  bap- 
tisms, of  deaths  and  of  marriage,  together  with  action 
on  Missions,  Colleges,  and  Sunday  Schools  should  be 
carefully  noted  at  length  by  the  proper  officer  in  each 
congregation.  The  elder  in  charge  should  see  that 
this  is  carefully  done. 

The  aim  has  been  not  merely  to  give  a  relatively 
complete  record  of  the  early  church,  but  to  use  this 
record  as  a  defense  of  primitive  Christianity  as  be- 
lieved, interpreted  and  practiced  by  the  church  of  the 
German  Baptist  Brethren.  Without  in  any  way  per- 
verting history  the  writer  has  aimed  at  making  history 
defend  doctrine  and  indicate  future  activities  by  the 
church. 

The  collating  of  this  material  has  been  a  labor  of  in- 
creasing interest.  To  find  a  new  fact,  to  uncover  a 
lost  record,  to  gain  an  additional  link  in  the  chain  of 
events  has  been  the  sustaining  power  in  many  a 
weary  hour's  search.  It  is  to  be  regretted  that,  with 
one  exception,  no  member  has  aided  in  the  work,  al- 


Preface.  xvii 

though  repeated  appeals  were  made  to  some,  whose 
withholding  will  not  enrich  and  whose  giving  would 
not  have  impoverished.  The  one  exception  is  Broth- 
er Abraham  H.  Cassel.  With  the  true  spirit  of  the 
scholar  and  philanthropist  he  gave  fully  of  his  wealth 
of  knowledge  and  to  him  only  is  indebtedness  ac- 
knowledged. 

The  available  data  have  all  been  carefully  collated. 
There  may  be  omissions  due  to  the  absence  of  data, 
which  the  reader  will  much  regret.  There  may  be 
here  and  there  valuable  matter  in  print  and  in  man- 
uscript which  should  be  incorporated  in  the  text.  If 
the  owners  of  such  matter  will  inform  the  author  of 
the  same  it  will  be  gratefully  acknowledged  and 
used  to  further  advance  the  interest  of  the  church. 

With  the  prayerful  desire  that  this  volume  may 
quicken  our  love  for  the  church;  that  it  may  be  the 
means,  under  God's  blessing,  of  doing  some  good  for 
the  cause  of  the  Master  it  is  now  given  to  the  public. 

Martin  Grove  Brumbaugh. 
Philadelphia,  Pa.,  i8gg. 


Table  of  Contents. 


CHAPTER  I. — Influences  Dominating  Germany  at 

THE  Opening  of  the  Eighteenth  Century, i-ii 

CHAPTER  n.— The  Pietistic  Pathfinders, 12-28 

Philip  Jacob  Spener  —  August  Hermann  Francke  — 
Gottfried  Arnold — Jereniias  f^lbinger — Ernst  Chris- 
toph  Hochmann. 

CHAPTER    HI.  —  The    Mother    Congregation    in 

Germany, 29-44 

Account  of  Organization. 

CHAPTER  IV.  —  Branches   of  the   Mother   Con- 
gregation IN  Germany, 45-53 

CHAPTER  V. — A  List  of  the  Members  who  Joined 

the  Church  in  Europe, 54-70 

CHAPTER  \'I. — The  Leaders  in  Germany, 71-154 

Alexander  Mack  —  John  Naas — Christian  Libe  —  Ste- 
phen Koch  —  Abraham  Duboy  —  John  Henry  Kalck- 
glasser  —  John  Hildebrand  —  Andreas  Frey  —  Other 
German  Pioneers. 

CHAPTER  VIL — The  Germantown   Congregation,  155-190 

The  Poor  Book  of  the  Congregation  —  Deacons  and 
Deaconesses. 

CHAPTER    VIII.  —  Some     Leaders    in    Colonial 

America, 191-288 

Peter  Becker  —  The  Second  Alexander  Mack  —  The 

Two  Martin  Urners. 

(xix) 


XX  Tabic  of  Co7itc7its. 

CHAPTER  IX.— Colonial  Congregations 289-337 

The  Coventry  Congregation— Great  Swamp  Congre- 
gation—Oley  Congregation— Conestoga  Congregation 
—Michael  Frantz— Michael  Pfautz— Jacob  Sontag— 
Members  who  Joined  the  Church  under  the  Elder- 
ship of  Michael  Frantz  -White  Oak  Congregation- 
Great  Swatara  Congregation— Little  Swatara  Congre- 
gation—Northkill  Congregation— Codorus  Congrega- 
tion —  Little  Conewago  Congregation  —  Conewago 
Congregation  —  Bermudian  Congregation  —  Stony 
Creek  Congregation. 

CHAPTER  X.— The  Two  Christopher  Sowers, 338-437 

The  Elder  Sower  —  Trials  of  Early  German  Emi- 
grants—The Second  Christopher  Sower,  Elder  of  the 
Brethren  Church— Hymn  by  Christopher  Sower. 

CHAPTER   XI. —  The   Ephrata   Society,  and   Its 

Relation  to  the  German  Baptist  Brethren,.  438-470 

CHAPTER  XII.  —  Origin  and  Early   History   of 

Annual  Meeting 471-508 

The  First  Synod  —  The  Second  Synod  —  The  Third 
Synod  —  Where  Held  before  1830  —  Committees  — 
Council  Meeting. 

CHAPTER  XIII.  — On  the   Doctrine  and  Growth 

of  the  Church, .• . .  509-559 

The  Philadelphia  Church  and  Elder  Peter  Keyser— 
Elder  George  Miller — Churches  in  Maryland  and  the 
South  — Early  Meetings  in  Baltimore  —  Germantown 
Love  Feasts  —  Change  in  the  Lord's  Supper  —  Peter 
Leibert  —  Two  Unknown  Volumes— Catharine  Hum- 
mer—As Others  See  Us  — Influence  of  Emigration — 
Some  Pioneer  Events— Far  Western  Brethren— Chris- 
topher Sower  on  Going  to  Law — On  W^ar — On  Chang- 
es in  the  Ordinances  —  The  Dress  Question  —  The 
Mode  of  Baptism— Baptism  in  a  Tub— A  Sad  Separa- 
tion—The Davidische  Psa/ierspze/— Unwritten  Chap- 
ters— On  Doctrine. 


II_.I_.XJSTI^^TIOiTS. 


The  Germantown  Meetinghouse  in  1899, Frontispiece. 

Scene  near  Hochmann's  Home — Schwarzenau, 24 

Typical  Schwarzenau  Home, 27 

The  ^'alley  of  the  Eder — near  Schwarzenau 31 

Schwarzenau, 37 

House  and  Barn  Combined — Schwarzenau, 41 

Hochmann's  Confession  of  Faith, 75,  77,  79,  8 [ 

Signatures  of  Alexander  Mack  and  Others, 90,  91 

Gravestone  of  Alexander  Mack, loi 

Autograph  of  Jacob  Wilhelm  Naas, 108 

Autograph  of  John  Naas, 124 

Autograph  of  John  Hildebrand 147 

Title  Page  of  Andreas  Frey's  Declaration, 151 

Wissahickon  Creek,  Place  of  First  Baptism, 1 57 

Residence  of  Minister  at  Germantown, 163 

Meetinghouse  of  the  Brethren,  Germantown,  Pa., .....' 167 

Election  of  Deacon  at  Germantown,  1761, 175 

Ordination  of  Deacon  at  Germantown,  1766 176 

Election  of  a  Deaconess  at  Germantown,  1769,  177 

The  Germantown  Burying  Ground, 185 

Original  Stone  over  Peter  Becker's  Grave 196 

Stone  over  Peter  Becker's  Grave  Erected  by  A.  H.  Cassel,  .  . .   igg 

Autograph  of  Alexander  Mack,  213 

Letter  of  Alexander  Mack  to  Valentine  Mack, 221,  223 

Letter  of  Alexander  Mack  to  John  Price, 229,  231,  233 

Remarkable  Events  at  Germantown  in  1791, 241 

Remarkable  Events  in  Germantown  in  1792, 244 

Letter  of  Alexander  Mack  to  John  Price, 247 

Alexander  Mack's  Birthday  Hymn  in  1800, 259 

Alexander  Mack's  Birthday  Hymn  in  1801, 260 

Hymn  Composed  by  Alexander  Mack  Dec.  27,  1801, 261 

Alexander  Mack's  Last  Birthday  Hymn,  1802, 262 

Gravestones  of  A.  Mack,  his  Son  Alexander  and  Son's  Wife,.  269 

Alexander  Mack's  Epitaph  in  his  own  Handwriting 271 

Gravestone  of  Martin  Urner,  Sr., 277 

Entrance  to  the  Coventry  Burying  Ground,  281 

Autograph  of  Martin  Urner, 283 

(xxi) 


X  X  i  i  Illustrations . 

Gravestone  of  Martin  Urner,  Jr 285 

Coventry  Brethren  Church 291 

Title  Page  of  Michael  Frantz's  Book, 302 

Autograph  of  Michael  Pfautz 305 

Autograph  of  Jacob  StoU, 315 

Title  Page  of  Jacob  Stoll's  Book, 316 

Autograph  of  Jacob  Donner, 322 

Autograph  of  Daniel  Letterman, 326 

Bajjtism  Scene  from  an  Old  Print  (1770), 333 

Laasphe,  Germany,  Home  of  Christopher  Sower 339 

Castle  Witgenstein,  Home  of  Prince  Henry, 343 

Church  near  Laasphe,  Germany,  where  the  Sowers  Worshiped,  347 

Residence  of  Christojiher  Sower, 355 

Sower  Printing  Press, 357 

Title  Page  of  First  German  Hymn  Book, 359 

First  German  Newspaper  in  America 361,  363,  365,  367 

Title  Page  of  Saur  Bible,  1743 371 

Anvil  on  which  Matrices  were  Forged  for  Type, 373 

Desk  and  Bench  used  in  Christopher  Dock's  School, 389 

Autograph  of  George  Schreiber 392 

Articles  from  Sower's  Apothecary  Shop 395 

Autograph  of  Christopher  Sower,  Jr.,  and  Catharina  Sower,. . .  397 

Memorial  Tablet  of  Christopher  Sower 405 

Autograph  of  Abrm.  H.  Cassel, 408 

The  Antiquarian,  A.  H.  Cassel,  and  the  Three  Sower  Bibles,.  .   409 
Methacton  Meetinghouse,  Burial  Place  of  Elder  C.  Sower,  ...  423 

Gravestone  of  Christopher  Sower 427 

Grave  of  Peter  Miller 447 

Autograph  of  Peter  Miller, 449 

Brother  House  [Bethania]  at  Ephrata, 451 

Interior  of  Meetinghouse  [Saal]  at  Ephrata, 453 

Graveyard,  Sisters'  House  and  Meetinghouse  at  Ephrata,. .  . .   457 

House  of  Conrad  Beissel  at  I-!phrata, 461 

Minutes  of  Annual  Meeting,  1726 489 

Minutes  of  Annual  Meeting,  1789, 493,  495,  497,  499 

Record  of  Monthly  Council 507 

Autograph  of  Peter  Keyser, 510 

Autograph  of  Peter  Leibert, 516 

Grave  of  Peter  Leibert 517 

Autograph  of  Catharir.a  Hummcrin, 522 


A  History  of  the  Brethren. 


CHAPTER  I. — Influences  Dominating  Germany  at 
THE  Opening  of  the  Eighteenth  Century. 


From  the  da)'s  of  the  Luther  Reformation  Germany 
became  the  centre  of  religious  agitation.  After  a  thou- 
sand years  of  unchecked  control  the  Catholic  Church 
found  in  the  spirit  of  Protestantism  a  worthy  rival. 
This  influence  may,  indeed,  be  traced  to  the  eleventh 
century  and  to  the  bold,  defiant,  scholastic  leader, 
Peter  Abelard^')  of  Paris,  pupil  of  the  celebrated 
William  of  Champeaux.  It  was  Abelard's  defense  of 
human  reason  as  opposed  to  church  dogma  that  led  to 
the  creation  of  European  Universities  and  the  develop- 
ment of  Scholasticism.  From  this  sprang  the  Luther 
Reformation  and  the  scholarly  isolation  of  Erasmus.^-) 

These  men  agreed  in  one  essential  principle  — 
religion  must  be  an  appeal  to  the  individual  human 
reason.  In  due  course  of  time  this  principle  led  to  a 
general  upheaval  of  religious  organizations.  The 
supremacy  of  the  Catholic    church    in    Germany   was 


(i)  For  an  account  of  Abelard  see  Denifle's  Die  UiiKersiiciten  des  Mittelal- 
ters  •  also  Conipayre"s  Abelard.  and  the  Rise  of  Alediaval  Universities. 

(2)  For  the  relation  of  Erasmus  to  the  Reformation  see  Works  of  Erasmus, 
by  Le  Clare,  10  vols.,  1703. 
(I) 


2  History  of  the  Brethren. 

gone;    and,    as    the    monks     declared,    "Luther    had 
hatched  the  ^g^  that  Erasmus  had  laid." 

When  Germany  found  itself  disenthralled,  all  sorts 
of  religious  organizations  began  to  appear.  From  the 
unyielding  creed  of  Catholicism  to  the  utter  abroga- 
tion of  all  creed  and  all  organization,  the  whole  gamut 
of  doctrine  ran  its  unchecked  way.  Each  faction 
became  intolerant  of  all  others  and  persecution,  plun- 
der, and  war  followed  in  swift  succession  to  compel 
all  dissenters  to  the  acceptance  of  now  this,  and  now 
another  form,  of  worship.  The  outcome  of  all  this 
was  the  fateful  thirty  years'  war  (1618-1648),  which 
involved  all  continental  Europe. 

The  valley  of  the  Rhine  became  the  theatre  of  war, 
and  the  pious  Germans  suffered  the  horrors  of  contin- 
ual persecution,  rapine,  and  murder.  The  Treaty  of 
Westphalia  (1648),  sometimes  called  the  Treaty  of 
MiJnster,  ended  the  bloody  struggle  and  leagued  the 
Catholic,  Lutheran,  and  Reformed  Churches  into  a  new 
persecuting  force.  Other  wars,  notably  the  W^ars  of 
Frederick  the  Great,  lasting  from  1620  to  1688, 
followed  by  the  French  wars,  made  the  Rhine  country 
from  1618  to  1748,  a  continuous  field  of  carnage.  This 
experience  of  generations  made  these  Germans  a  war- 
weary  and  a  war-hating  people. 

The  three  state  churches  denied  to  all  others  the 
right   to  exist   in    the    German   Empire. (•)      Whoever 


(i)  Seidensticker's  The  First  German  Emigration  to  America. 


Eighteenth  Century  Influences  in  Germany.  3 

found  his  religious  convictions  running  counter  to 
these;  whose  faith  was  of  a  different  sort;  who  inter- 
preted his  Bible  in  another  sense;  who  worshiped 
God  in  his  own  way;  found  life  a  burden  and  a  cross. 
Church  and  State  vied  in  their  zeal  to  persecute 
dissenters.  The  harmless  Mennonites/^)  the  God-fear- 
ing Schwenkfelders,  the  Pietists, (2)  and  the  Mystics 
were  alike  reviled,  persecuted,  and  regarded  as  fit 
subjects  for  insane  asylums  or  prisons.  What  hap- 
pened to  these  in  the  closing  years  of  the  seventeenth 
century  became  also  the  fate  of  the  Taufers  in  the 
opening  third  of  the  eighteenth  century. 

These  people  were  the  most  ardent  product  of  the 
reformation.  They  did  not  stop  on  middle  ground 
with  Luther,  Calvin,  and  Zwingli.  They  carried  the 
spirit  of  protestation  to  the  acceptance  of  the  maxim: 
"No  exercise  of  force  in  religion."  This  was  funda- 
mental in  the  belief  and  practice  of  the  Taufers  or 
German  Baptist  Church.  From  this  they  were  led 
logically  to  define  conclusions  at  variance  with  the 
state  churches, — conclusions  for  which  they  suffered 
all  forms  of  irreligious  persecution,  but  which  they 
heroically  wrought  into  a  new  and  unique  body  of 
truth. 

Let  us  see  what  this  principle  of  non-coercion  gave 
the  church. 


(i)  See  D.  K.  Cassel's  History  of  the  Meniionites. 

(2)    See   Sachse"s   Pietists  of  Colonial  Pennsylvania,    and  Pennypacker's 
Historical  and  Biographical  Sketches. 


4  History  of  the  Brcthrai. 

(i)  To  compel  anyone  to  join  the  church  of  Christ 
is  an  exercise  of  force.  Children  are  compelled,  with 
no  show  of  reason  or  desire  on  their  part,  to  join  the 
church.  Hence  infant  baptism  is  at  \ariance  with 
their  faith.  The  church  is  at  the  outset  logically 
arrayed  against  infant-baptism. 

(2)  To  compel  by  law  an  individual  to  take  an  oath 
is  not  only  contrary  to  the  teaching  of  Jesus,  but  it  is 
a  violation  of  the  sacred  rights  of  a  people  whose 
religious  tenets  decry  all  force.  Hence  the  church  is 
at  the  outset  logically  opposed  to  taking  the  oath. 

(3)  War  is  a  violent  interference  with  the  rights  of 
others.  It  imposes  unwilling  burdens  upon  people. 
It  is,  therefore,  wrong,  and  the  church  at  the  outset  is 
logically  opposed  to  war. 

(4)  The  injunction  of  Christ  is  one  thing,  the  power 
of  prince  or  ecclesiastic  another.  The  might  of  the 
state  has  no  right  to  interfere  with  the  religious  belief 
of  the  individual.  Hence  at  the  outset  the  church 
logically  opposed  state  religions,  sustained  freedom  of 
conscience,  and  exalted  allegiance  to  God  above 
allegiance  to  rulers. 

(5)  In  matters  of  faith  each  individual  is  free  to 
follow  his  own  convictions.  Hence  they  resented  all 
persecution  and  themselves  never  persecuted  a  single 
soul. 

Bullinger,  their  great  reviler,  says  they  taught  "that 


Eiglitcentli  Coitury  Influe7ices  in  Germany.  5 

the  government  shall  and  may  not  assume  control  of 
questions  of  religion  or  faith. "(') 

Upon  these  God-fearing,  conscientious  people  fell 
the  full  power  of  church  and  state.  Their  sufferings 
were  awful.  The  flaming  torch  of  persecution  nightly 
lighted  the  \alley  of  the  Rhine  for  a  hundred  miles. 
The  agonized  prayers  of  burning  saints  were  heard  on 
every  side.  Sturdy,  devout,  God-strengthened  men 
and  women  these,  who  heroically  suffered  and  died  for 
the  religion  they  loved. (2)  There  were  no  cowards  in 
the  procession  that  marcned  through  howling  mobs  to 
the  stake. 

All  these  dissenters  were  called  Anabaptists.  In 
England  they  were  called  Quakers. (3)  These  Ana- 
baptists were  broken  into  many  sects,  depending 
largely  upon  their  interpretation  of  the  Scriptures  and 
their  remove  from  Ecclesiasticism  and  civic  control. 
The  Taufers  were  among  the  latest  sects  to  arise. 
The  leaders  in  this  movement  were  already  Protestant 
in  faith  and  in  confession.  The)-  knew  all  the  sects 
alread}'  organized,  but  found  in  none  the  sum  of  doc- 
trines their  study  of  the  Bible  compelled  them  to 
believe.  They  created  a  new  denomination  because 
they  found  nowhere   a   body  of  believers  fully  living 


(i)  Compare  the  Cotistitiition  of  Pennsylvania.  Art,  /,  Sec. 3:  "  No  human 
authority  can,  in  any  case  whatever,  control  or  interfere  with  the  right  of  con- 
science."'    Read  Whittier's  Quaker  ALumui. 

(2)  See  Pennypacker's  The  Teutonic  Race;  an  address  delivered  on  Oct.  6, 
1891,  before  the  German  Society  of  Philadelphia. 

(3)  Hortensius"  Histoire  des  Anabaptistes.  Paris,  1695. 


6  History  of  the  BrctJireii. 

the  Christ  life.  When  they  separated  from  prevailing 
creeds  they  were  no  doubt  tempted  to  go  to  the 
extreme  of  denying  all  organized  functions.  Had 
they  done  so  they  would  have  found  themsel\-es  a  part 
of  that  great  religion-in-life  movement  known  as  Pie- 
tism, that  swept  the  Palatine  and  drew  into  its  ranks 
the  most  remarkable  aggregation  of  religious  zealots 
produced  in  modern  times. 

That  the  founders  of  the  church  of  the  Taufers  or 
German  Baptist  Brethren  did  fraternize  with  some  of 
these  Pietists  is  true.  That  any  of  the  founders  were 
Pietists  is  not  true.  It  is  also  untrue  that  they  had 
any  part  or  parcel  in  the  Hagrant  excesses  that  charac- 
terized the  Anabaptists  of  Miinster. 

It  may  be  well  to  consider  briefly  the  Pietistic 
groups  in  Germany  at  this  time.  They  were  all  dis- 
senters. They  denied  all  creeds  and  opposed  all  con- 
gregational activity,  teaching  that  religion  is  a  life, 
and  that  it  is  shown  only  by  the  life  of  the  individual, 
that  all  external  forms  and  ceremonies  are  extraneous 
and  useless,  and  e\-en  sinful. 

The  only  really  accurate  account  of  them  is  in  Latin 
text — Gcrardi  Crocsi  Historia  Qiiakeriaim.  This  work  of 
Gerard  Croese  was  published  in  Amsterdam  in  1696. 
It  was,  therefore,  at  the  founding  of  the  German  Bap- 
tist Brethren  at  Schwarzenau  in  1708  a  new  and 
authentic  work.  It  deals  with  the  Quakers,  their  rela- 
tion to  the  Pietists,  and  analyzes  the  Pietists  into  three 
distinct  classes: 


EighteentJi  Century  Infl^icnccs  i?i  Gcrmmiy.  7 

"Moreover  there  were  in  Germany,  as  it  were,  three  sorts  of 
Pietists:(i)  One  consists  of  those  who  sought,  and  pressed  noth- 
ing else,  but  sincere  Religion  and  true  Piety:  and  the  greatest 
part  of  these  are  of  the  learned  and  better  sort  of  men  through 
Saxony  and  all  Germany. 

"Another  sort  of  them  cried  that  the  church  is  much  corrupted. 
They  loved  Piety;  but  they  were  such  as  on  the  other  hand  stag- 
ger not  a  little  in  the  Faith  and  True  Religion,  and  these  some 
are  commonly  less  moderate  and  more  violent  in  celebrating  their 
assemblies,  etc. 

"The  third  sort  of  them  may  be  called  Behmists  or  Teiitonists. 
These  call  back,  as  it  were,  Jacob  BehinajiS^)  the  shoemaker  of 
Garlingen  in  Silesia,  from  the  dead.  They  advocated  the  opin- 
ions of  Boehme  [or  Behman]  and  denounced  the  errors  that  had 
been  falsely  laid  upon  him,  and  ascribed  to  him;  yea,  and  horrid 
and  hellish  blasphemy,  and  exalted  his  opinions  as  worthy  of  all 
esteem  and  glory." 

The  Anabaptists  of  Miinster  were  an  offshoot  of  the 
second  and  third  classes  as  outlined  by  Croese.  The)- 
were  given  to  the  wildest  excesses.  Their  leaders 
were  illiterate  and  fanatical.  They  at  various  times 
advocated  such  doctrines  as  the  following: 

{a)  Man  can  unquestionably  earn  salvation  by  virtu- 
ous conduct  and  by  his  own  efforts.  Christ  is  rather 
our  father  and  teacher  than  our  redeemer. 

{b)  This  was  soon  followed  by  the  declaration  of 
Hans  Denk,  "God  is  love,— love  supremely  exempli- 
fied in  Jesus  of  Nazareth,  Jesus  never  stumbled,  never 


(i)  Croese's  Quakeriana,  Vol.  Ill,  p.  555  et  seq.  A  copy  of  the  second  Latin 
edition,  which  is  very  rare,  is  in  the  library  of  the  writer.  Gerard  Croese,  a 
Protestant  divine,  was  born  at  Amsterdam  in  1642.  He  studied  at  Leyden,  went 
to  Smyrna,  returned,  became  pastor  at  Alblasserdam,  near  Dort,  where  he  died 
in  1710. 

(?)  They  are  also  known  as  Gichtelians. 


8  History  of  the  Brethren. 

lost  Jinity.  He  is  the  forerunner  of  all  the  saved, 
hence  all  must  be  saved  by  Jesus." 

{e)  Ludwig  Hatzer  denied  the  divinity  of  Christ. 
His  records  were  burned  by  Ambrosius  Blawrer. 

(//)  Hans  Kautz  of  Bockenheim  taught  that  Jesus  is 
our  Savior  inasmuch  as  he  left  footprints  in  which  we 
may  tread  and  attain  unto  salvation.  Whoever  taught 
more  than  this,  he  declared,  made  Jesus  an  idol. 

The  followers  of  these  men  were  poor  people  who 
rejected  all  worship,  lived  in  solitary  places  in  groups 
and  were  called  the  Gardener  Brethren  {Gdrt?ierbrilder) 
To  them  Christ  was  a  teacher  of  Christian  life  but 
not  the  fulfiller  of  the  law.  Many  of  them  were 
burned  because  they  would  not  recant.  If  the}'  did 
recant  they  were  beheaded  and  their  bodies  burned. 
A  beautiful  girl  of  sixteen  refused  to  recant.  The 
executioner  took  her  to  the  place  where  horses  were 
watered,  drowned  her  and  then  burned  her  body. 

They  held  that  onl}-  the  flesh  sinned,  not  the  spirit. 
Christ  restored  sinful  flesh  and  the  whole  man  was 
rendered  free.  They  insisted  that  Christ  took  nothing 
from  His  mother  at  birth.  But  in  Him  the  pure  word 
was  made  flesh. 

They  differed  greatly  on  conduct  and  practice. 
Some  regarded  infant  baptism  as  useless;  others,  as  an 
abomination.  Some  demanded  a  community  of 
goods;  others,  the  duty  of  mutual  help;  some  segre- 
gated and  held  it  unchristian  to  keep  the  Sabbath; 
others  declared  it  culpable  to  follow  after  singularities. 


Eighteenth  Century  Influences  in  Germany.  g 

Some  refused  to  take  oath  or  to  bear  arms,  holding 
the  oath  to  be  sinful  and  forbidden  and  the  taking  of 
life  under  any  circumstances  sinful.  This  brought 
upon  them  the  stern  opposition  of  the  state,  especially 
in  such  cities  as  Strasburg  where  once  a  year  the 
citizens,  the  sole  defense  of  the  city,  bound  themselves 
by  an  oath  {Biirgereid)  of  allegiance  on  the  annual 
swearing  day  {Schwortag).  Still  others  were  daft  on 
the  marriage  question,  like  the  tanner,  Claus  Frei,  who 
held  that  the  only  valid  marriage  was  a  marriage  in 
the  spirit.  He  left  his  lawful  wife  and  traveled  with 
another  woman  whom  he  called  his  "only  spiritual 
wedded  sister."^') 

They  became  intoxicated  with  license  of  speech  and 
traversed  Germany  as  wandering  apostles,  living  a 
whitherless  and  purposeless  life.  When  they  met 
they  saluted  with  the  words,  "The  peace  of  the  Lord 
be  with  you,"  to  which  the  answer  was,  "We  have  the 
same  peace."  Among  these  fanatics  was  the  leader  of 
the  insurrection  at  Miinster  in  1534,  Bernhard  Rott- 
man.  He  undertook  to  reform  the  administration  of 
the  Holy  Sacrament. 

"He  broke  white  bread  into  a  large  wide  dish;  poured  wine 
thereon;  and,  after  he  had  spoken  the  words  of  the  Lord  at  the 
Last  Supper,  he  told  those  who  desired  the  Sacrament  to  take 
and  eat.  Hence  he  was  called  Stuten  Bernhard,  for  white  bread 
is  called  stuten  in  their  tongue. "(2) 


(i)  Rohrich,  Vol.  II,  pp.  93  and  101. 

(2)  Dorpius,  Wahrhafftige  Historic  wie  das  Evatigeliuni  zit  Miinster  atige- 
fangcii,  sheet  C.  For  a  fuller  account  of  these  Miinster  Anabaptists  see 
Leopold  Ranke's  History  of  the  Reformation  in  Germany,  Vol.  Ill,  Lon- 
don, 1847. 


10  History  of  the  Brctlircn. 

Enough  has  been  cited  to  prove  that  Pietism,  as 
Gerard  Croese,  a  contemporary,  understood  it  had  few 
of  the  elements  that  the  founders  of  the  church  of 
the  German  Baptist  Brethren  accepted.  The  better 
element  in  the  Pietistic  mo\ement,  Croese's  first  class, 
did  have  some  of  the  doctrines  of  the  Brethren. 
But  they  had  also  many  things  which  Alexander  Mack 
could  not  accept.  Prominent  among  the  Pietists  who 
occupied  a  somewhat  moderate  ground  were  Philip 
Jacob  Spener;  Johann  Heinrich  Horbius,  his  brother- 
in-law;  Ernst  Christoph  Hochmann,'^')  who  was  an 
intimate  friend  of  Alexander  Mack;  August  Hermann 
Francke;  Gottfried  Arnold;  Dr.  Johann  Jacob  Fabri- 
cius  of  Helmstadt;  Dr.  J.  W.  Peterson,  Johanna  von 
Merlau,  the  woman  of  ecstatic  visions;  Jeremias  Fel- 
binger,  and  many  others.  These  dissenters  were  for 
the  most  part  earnest,  moderate,  and  devout  without 
being  foolish.  From  them  the  founders  of  the  Ger- 
man Baptist  Brethren  learned  much,  and  their  writ- 
ings were  cherished  and  republished  frequently  on  the 
press  of  Saur  at  Germantown  and  the  press  of  the 
Ephrata  Society. ^2)  jt  ^jd  ^g  seen  that  the  new  con- 
gregation at  Schwarzenau  studied  all  denominations, 
knew  all  shades  of  faith,  and  then  turned  from 
Ecclesiasticism  and  Pietism  alike  to  carve  out  a  new 


(i)  See  pages  16-26. 

(2)  For  a  complete  list  of  these  works  consult  Hildeburn's  The  Issues  of  the 
Press  of  Femisylvantafrom  1685—1784;  also,  Seidensticker's  The  First  Century 
of  German  Printing  in  America. 


Eiglitec7ith  Century  I/iJiuc?ices  in  Gcrmmiy.  1 1 

and   distinct  order  of  faith  and  practice.     They  were 
debtors  to  all,  and  followers  of  none. 

In  the  light  of  two  centuries  it  is  significant  to  note 
that  what  they  wrought  endures;  what  they  rejected 
is  for  the  most  part  a  memory  for  the  historian.  It 
seems  almost  just  to  assert  that  they  were  divinely 
guided  in  selecting  from  a  myriad  of  widely  varying 
practices  and  interpretations  those  few  and  simple 
elements  of  the  Christian  faith  and  practice  which  are 
increasingly  potential  in  shaping  the  religious  thought 
and  life  of  the  Christian  world. 


CHAPTER  II. — The  Pietistic  Pathfinders. 


Bro.  Abraham  Cassel  is  fond  of  speaking  of  some 
of  the  German  Pietists  as  pathfinders  for  the  Brethren. 
If  we  understand  the  term  to  mean  men  who  broke 
away  from  dogmatic  theology  and  exalted  individual 
experience  as  the  test  of  Christian  excellence,  he  is 
correct.  If  by  the  term  we  mean  men  whose  teach- 
ings were  instrumental  in  forming  the  congregation 
we  have  only  a  half  truth.  If  by  the  term  we  mean 
men  who  shaped  the  purpose  and  directed  the  organ- 
ization we  are  wholly  wrong.  Neither  Catholic,  nor 
Protestant,  nor  Pietist,  did  that.  The  church  was  the 
joint  product  of  Bible  study  and  protest  against  all 
existing  forms  of  worship. 

Among  the  Pietists  who  did  yearn  for  a  better  day 
and  a  purer  faith  combined  with  a  holy  life  was 

PHILIP   JACOB    SPENER. 

He  was  born  in  Alsace,  January  13,  1635,  ^"^  died  in 
Berlin,  February  5,  1705.  He  advocated  a  system  of 
personal  and  practical  piety  and  taught  that  "  Chris- 
tianity is  first  of  all  life,  and  the  strongest  proof  of  the 
truth  of  its  doctrine  is  to  be  found  in  the  religious 
experience  of  the   believer."     Hence    to  Spener  only 

persons  inspired  by  the  Holy  Ghost  could  understand 
(12) 


The  Pictistic  Pathfinders.  13 

the    Scriptures. (i)      His     influence     upon     Alexander 
Mack  was  remote  and  indirect. 

AUGUST    HERMANN    FRANCKE. 

He  was  born  in  Liibeck,  March  23,  1663,  and  died 
June  8,  1727.  He  is  chiefly  known  as  the  founder  of  a 
charitable  institution  at  Halle  for  the  education  of 
poor  children  and  orphans,  which  early  became  widely 
known  for  its  good  work.  It  is  known  as  "das 
Hallische  Waisenhaus."  The  missionary  department 
of  this  orphanage  sent  Rev.  Henry  Melchior  Miihlen- 
berg,  the  founder  of  the  American  Lutheran  Church, 
to  Pennsylvania.  Francke  was  a  successful  pastor  at 
Glaucha,  a  suburb  of  Halle.  In  1694  he  became  Pro- 
fessor of  Oriental  Languages,  and,  later,  of  Theology 
at  Halle  University.^^)  From  Halle  the  Bible  was 
issued  in  the  German  Language.  Numerous  editions 
were  published,  one  of  which,  the  34th,  is  the  basis  of 
the  text  of  the  Saur  Bible  of  Germantown  in  1743. 

GOTTFRIED    ARNOLD, 

A  Lutheran  clergyman  and  well  known  writer  in 
Mystic  Theology,  born  Sept.  5,  1666,  at  Annaberg, 
Saxony,  was  the  author  of  numerous  works  that  influ- 
enced the  thought  of  the  early  Brethren.  He  was  a 
Theological  student  at  Wittenberg  and  a  follower  of 


(i)  .A  corresponding  movement  headed  by  Michael  Molinos  occurred  in  the 
Catholic  Church.  The  followers  of  Molinos  were  called  Quietists.  See  Creese's 
Historia  Qiiakeriana.  Book  II,  p.  348. 

(2)  Halle  University  was  founded  by  Frederic  I,  King  of  Prussia,  in  1604. 


14  History  of  the  Brcthroi. 

Spener.  He  was  Professor  of  Church  History  at  Gies- 
sen,  and,  after  successive  pastorates  at  Werben  and 
Berlcberg,  was  made  court  historian  to  Frederic  I, 
founder  of  Halle  University.  He  wrote  a  widely- 
known  history  of  religious  beliefs, — U?ipartensche  Kir- 
chcn  imd  Ketzer-Historie.  This  Impartial  History  of  the 
Church  and  of  Heretics,  published  in  1699,  and  a 
later  work,  Sophia,  or  the  Mysteries  of  Divine  Wor- 
shipy^  largely  influenced  the  more  mystical  part  of 
the  German  emigrants  to  America;  notably  the 
founder  of  the  Ephrata  Society,  Conrad  Beissel,  who 
was  from  1724  to  1728  an  Elder  in  the  Gennan 
Baptist  Brethren  CJmrcJi  A  third  work  of  Arnold's, 
A  Ge7iuine  Portraiture  of  tlie  Primitive  Christians,  was 
much  prized  by  the  founders  of  the  church  of 
the  German  Baptist  Brethren/^)  From  it  Alex- 
ander Mack  in  A  Plain  View  of  the  Rites  and  Ordinances 
of  the  House  of  God  (\\xo\.QS,  on  page  18,  edition  of  1888, 
to  show  that  infant  baptism  does  not  date  beyond  the 
second  century  after  the  birth  of  Christ;  and  again  on 
the  question  of  laying  the  ban  upon  such  as  eat  blood 
Alexander  Mack  quotes  from  the  same  work  of 
Arnold.  (See  above  edition,  p.  54.)  Arnold  advo- 
cated most  of  the  doctrines  held  by  Hochmann  and 
adopted  by  Mack;  such  as  non-swearing,  trine  immer- 
sion, baptism  of  adults  only,  feet-washing,  the  saluta- 
tion, anointing,  and  non-resistance. 


(i)  Published  in  1700. 

(2)  For  a  more  extended  account  of  Arnold  and  his  writings  see  any  stand- 
ard church  history  and  the  leading  encyclopedias. 


The  Pietistic  Pathfitiders.  15 

JEREMIAS    FELBINGER. 

Alexander  Mack  in  discussing  immersion^')  says, 
"The  command  to  baptize  properly  signifies,  accord- 
ing to  the  Greek  word,  to  immerse,  and  it  has  been  so 
translated  by  Jeremias  Felbinger,  and  many  others." 
Felbinger  was  born  in  Brieg,  Silesia,  in  1616.  He  was 
fifty  years  earlier  than  Arnold  and  largely  influenced 
the  latter  in  his  interpretation  of  Scriptures.  He  was 
Superintendent  of  Schools  at  Coszlin  in  Pomerania, 
and  later  he  formed  associations  by  letter  with  Dr. 
Grossen,  Superintendent  at  Colberg,  Dr.  Pelargo  and 
others.  Later  at  Amsterdam  he  was  so  poor  that, 
notwithstanding  his  great  learning,  he  gained  a 
meager  livelihood  as  a  proof  reader  in  a  large  printing 
establishment.  As  early  as  1660  he  translated  the 
New  Testament  literally  into  German.  He  was  con- 
versant with  Holland,  Latin,  Greek,  German,  and 
Hebrew,  and  wrote  or  translated  into  these  different 
languages.  His  principal  work,  so  far  as  relates  to  the 
Brethren,  is  his  Christian  Hand  Book  or  CJiristlicJics 
HajidbilchleinM^  The  volume  in  seven  chapters  treats 
of  Man's  Apostasy  and  Reconciliation;  of  the  Admis- 
sion of  Immature  Children  into  the  Visible  Church; 
of  Holy  Baptism;  of  Church  Discipline;  of  Feet  Wash- 
ing as  an  ordinance  of  the  Church;  of  the  Holy 
Supper;  and  of  the  Problem  of  the  Oath. 


(1)  Rites  and  Ordinances,  Edition  1888,  p.  23. 

(2)  A  third  edition,  12  mo.,  129  pp.,  was  published  by  Samuel  Sower,  son   of 
the  second  Christopher  Sower,  at  Baltimore,  in  1799. 


1 6  History  of  tlic  BrctJircii. 

He  shows  that  the  Kingdom  of  Grace  established 
by  Christ  reconciles  all  who  will  to  be  reconciled;  that 
children  are  saved  by  the  death  of  Christ  and  do  not 
need  to  be  baptized;  that  baptism  means  immersion; 
that  feet-washing  is  commanded  in  the  Holy  Scrip- 
tures; and  fails  in  discussing  the  Holy  Supper  to  dis- 
tinguish between  the  Lord's  Supper  and  the  Commun- 
ion. He  argues  against  the  Oath;  and,  in  general, 
touches  most  of  the  fundamental  doctrines  of  the 
Church  of  the  Brethren. 

ERNST    CHRISTOPH    HOCHMANN. 

More  than  all  others  combined  did  Ernst  Christoph 
Hochmann  influence  the  mind  and  conduct  of  the 
founder  of  the  Church  of  the  German  Baptist  Breth- 
ren. Mack  and  Hochmann  were  friends.  They  held 
much  in  common.  They  were  companions  in  mission- 
ary enterprises.  They  li\'ed  in  the  same  religious 
refuge — Schwarzenau.  Hochmann  preached  what 
Mack  practiced.  The  Church  of  the  German  Baptist 
Brethren  owes  to  him  a  debt  of  gratitude  surpassed 
only  by  the  devotion  due  to  his  inspired  and  heroic 
friend — Alexander  Mack.  For  this  reason  it  seems 
wise  to  consider  his  career  somewhat  in  detail.  A 
careful  study  of  his  life  and  his  teachings  will  unques- 
tionably reveal  the  atmosphere  in  which  the  spirit  of 
Mack  was  stimulated  and  guided  in  the  organization 
of  a  separate  and  unique  band  of  believers.  It  will 
also  show  how  far  from  the  truth  is  such  an  eminent 


TJie  Pictistic  Pathfinders.  l"] 

authority  as  Dr.  Benjamin  Rush,  who  asserts  that  the 
Tunkers  are  a  branch  of  the  Mennonites.^') 

Ernst  Christoph  Hochmann  von  Hochenau  was 
born  about  1670/2)  He  was  the  son  of  a  custom's 
officer  of  Sachsen-Lauenberg.  His  father  was  of  a 
distinguished  noble  family,  who,  in  his  later  years, 
settled  at  Niirnberg,  where  as  a  citizen  and  as  Secre- 
tary of  War  {Kricgs-Schreiber)  he  passed  his  closing 
years. 

The  elder  brother  of  Ernst,  Heinrich  (born  1661), 
was  his  guardian  and  a  man  of  prominence,  represent- 
ing his  native  city,  Lauenberg,  as  deputy  at  the  Im- 
perial Court.  He  was  also  Imperial  Councillor  in  1702 
and  Gothic  Privy-Councillor.  Leopold  I.,  the  Em- 
peror, consulted  him  on  many  public  and  private 
affairs,  and  raised  him  to  the  rank  of  Frciherr. 

Under  the  influence  and  prestige  of  his  brother, 
Ernst  was,  as  early  as  1698,  urged  to  become  Attorney 
of  the  City  of  Niirnberg.  Ernst  refused  saying  he 
served  a  greater  master,  namely,  the  Lord  Jesus,  the 
King  of  kings.  Irritated  by  his  obstinacy  his  brother 
gave  up  all  hope  for  his  advance  and  cast  him  adrift 
as  a  fantastic  man. 

The  young  man  was  brought  up  in  the  Lutheran 
faith.  His  mother  and  his  god-fathers  were,  however, 
Catholics.     At  an  early  age  he  went  to  Halle  to  hear 


(i)  Manners  of  the  Pennsylvania  Dutch,  Dr.  Benjamin  Rush,  edited  by  Dr. 
Rupp. 

(2)  Seidensticlcer  in  First  Century  of  German  Printing  in  America  says  1661. 


1 8  History  of  the  Brethren. 

the  celebrated  Thomasius(')  lecture  on  law.  At  Halle 
Hochmann  was  "awakened"  by  August  Hermann 
Francke,  a  pupil  of  Spener.  In  1693  he  was  arrested 
and  expelled  from  Halle  because  of  his  testimony  for 
Jesus  Christ  and  his  strictures  upon  the  state  religions. 
The  incident  that  confirmed  his  position  and  made 
him  a  pronounced  separatist  is  the  following:  One  day 
he  was  out  hunting.  When  breaking  through  a  hedge, 
the  hilt  of  his  sword  was  caught  in  a  twig  in  such  a 
manner  that  sword  and  twig  formed  a  cross.  This 
incident  confirmed  his  previous  scruples  against  hunt- 
ing. He  threw  away  his  sword-belt  and  sword  saying, 
"  Now,  henceforth  never  again!  I  renounce  all  world- 
ly pleasures;  and  surrender  wholly  and  decisively  to 
God  and  Jesus  Christ,  firmly  resolved  to  risk  life  and 
body,  good  and  blood  for  Christ's  sake.  I  shall  fear 
neither  fire  nor  swords,  neither  gallows  nor  wheel  for 
Christ's  sake."(2) 

In  1697,  Hochmann  came  to  Giessen  and  became 
associated  with  Gottfried  Arnold  and  other  like- 
minded  ones,  notably  Dippel.  Here  Hochmann  was 
drawn  into  a  new  religious  order  and  became  more 
emphatic  in  his  hostility  to  all  the  creed-centered 
churches  of  the  State.  The  next  year  he  removed  to 
Frankfurt.  At  this  time  his  life  was  rich  in  piety. 
He  wrote  to  a  friend  at  Giessen,  "I  gladly  confess  that 


(1)  Thomasius  in  i6qo,  was  expelled  from  Leipsic  University  on  account  of 
his  pietistic  teachings.    He  then  removed  to  Halle. 

(2)  M.  Goebel,  Christliches  Leben,  Vol.  H.  p.  8ii. 


The  Pic ti Stic  Patlifindcrs.  19 

if  Divine  Wisdom  grants  me  to  feel  an  inflow  of  the 
great  glory  of  those  who  sit  with  Christ  on  His  throne, 
then  my  spirit  will  be  to  such  a  degree  inspired  to 
continue  the  fight,  that  if  I  had  a  thousand  lives,  I 
would  willingly  risk  them  for  Him.  Alas!  it  is  but  a 
trifle  to  suffer  in  this  world,"  etc. 

While  at  Frankfurt  he  issued  an  earnest  exhortation 
in  an  open  letter  to  the  Jews,  urging  them  to  seek 
conversion  in  view  of  the  immediate  second  advent 
of  the  Lord.  In  the  Synagogue  he  delivered  such 
earnest  and  impassioned  prayers  that  the  Jews  fell  to 
weeping  and  moaning,  and  some  took  Hochmann  to 
be  a  Jew.  Many  of  them  followed  him,  and  for  their 
approaching  conversion  they  sang  with  him  a  hymn 
he  composed  for  the  occasion — "  Wenn  endlich,  etc!'^^^ 

Hochmann,  however,  soon  learned  that  the  conver- 
sion of  the  Jews  was  the  hardest  of  all  works  of 
Christian  charity. (2)  Gichtel  in  1702  wrote:  "The 
dear  Hochmann  will  at  last  come  to  know  himself. 
Good  intentions  often  deceive  us.  Without  the  spirit 
of  God  we  cannot  accomplish  anything  before  the 
appointed  time.  I  have  also  labored  to  convert  the 
Jews  and  I  know  that  God's  time  is  different  from 
our  own." 


(i)  Freylinghausen  Gesangbuch,  p.  1346. 

(2)  He  did  make  a  powerful  impression  on  many  of  them.  A  foreign  Jew 
who  happened  to  hear  Hochmann  at  this  time  met  him  in  Prague  years  later. 
He  requested  Hochmann  to  grant  him  a  favor.  Hochmann  consented,  whereup- 
on the  Jew  gave  him  a  bag  of  gold.  Hochmann  took  it  and  then  begged  the 
Jew  to  grant  him  a  favor.  The  Jew  agreed  and  Hochmann  returned  the  bag  of 
gold  saying:  "Give  it  generously  and  to  the  glory  of  God  to  the  poor  and 
wretched  of  your  own  people." 


20  History  of  the  Brcthreii. 

Then  he  turned  his  whole  attention  to  the  destruc- 
tion of  the  organized  sectarian  churches.  He  regard- 
ed them  as  Babel,  and  labored  to  gather  the  believing 
ones  into  closer  unity.  If  he  did  not  absolutely  insist 
upon  the  awakened  ones  leaving  the  church,  he  yet 
always  preferred  that  they  should,  from  a  most  pro- 
nounced inward  desire,  sever  their  connection  com- 
pletely from  the  state  churches.  He  warned  all  those 
that  had  gone  forth  from  Babel  not  to  return  to  it. 

In  1709,  when  just  out  of  prison  at  Niirnberg,  he 
wrote  to  some  lukewarm  ones  in  the  Palatine,  "Do 
not  blame  me,  beloved  Brethren  and  Sisters,  that  I 
with  such  great  and  loving  zeal  wish  to  draw  you  away 
from  human  organizations,  and  instead,  urge  you  to 
go  to  the  Almighty  God  himself.  I  am  certain  that 
you  will  not  find  any  peace  for  your  soul  until  you 
shall  have  both  outwardly  and  inwardly  done  with 
Babel,  and  surrender  yourselves  to  Jesus.  Therefore, 
give  yourselves  up  entirely  to  Jesus,  my  King,  and  you 
will  learn  in  deed  and  in  truth  that  he  is  your  all-suf- 
ficient Redeemer." 

Driven  from  Frankfurt  in  1798  by  persecution,  he 
found  refuge  in  Hesse-Cassel;  and  the  next  year  in 
Wittgenstein.  Here  he  lived  a  solitary,  ascetic  life, 
renounced  all  earthly  callings,  and  even  endeavored  to 
fast  in  the  desert  for  forty  days,  after  the  manner  of 
our  Lord.  His  pious  zeal  resulted  in  the  "awaken- 
ing" of  the  Count  and  the  Countess  von  Wittgenstein, 
and  especially  of  the  Countess  Widow,  Hedwig  Sophia 


The  Pictistic  Pathfinders.  21 

von  Berleberg.  This  aroused  the  bitter  enmity  of  the 
latter's  brother,  Count  Rudolf  zur  Lippe-Bracke.  The 
count  in  July,  1700,  had  Hochmann  beaten  almost  to 
death  and  thrown  into  prison.  Soon  thereafter  he  was 
released  from  prison  and  expelled  or  driven  from  the 
city  in  a  most  disgraceful  manner.  He  was  obliged 
to  run  for  hours  in  advance  of  a  horseman  who  fol- 
lowed close  upon  his  heels  and  lashed  him  into  greater 
haste.  He  was  in  no  wise  subdued,  for  we  find  him 
immediately  after  this,  August  5,  1700,  addressing  to 
Count  August  at  Berlin  these  words,  "The  Lord  had 
heretofore  strengthened  me  so  powerfully  in  my  ways 
and  in  my  persecutions,  that  I  am  resolved  to  endure 
even  the  most  horrible  and  humiliating  treatment 
without  any  resentment  or  bitterness." 

From  1700  to  1711  Hochmann  is  literally  a  wander- 
ing spirit,  homeless  and  persecuted.  He  wandered 
into  almost  every  part  of  Northern  and  Western  Ger- 
many, preaching,  protesting,  and  suffering  imprison- 
ment. On  these  journeys  he  was  accompanied  by 
pious  friends  who  aided  in  this  religious  revival. 
Among  these  co-workers  were  Alexander  Mack, 
Christian  Erb,  Count  zur  Lippe-Biesterfeld.  In 
houses,  farm-buildings,  and  the  open  air  these  devout 
men  prayed,  exhorted,  sang,  and  witnessed  for  a  holier 
life,  a  closer  fellowship  and  spiritual  union  with  the 
Holy  Trinity.  For  these  bold  and  unlawful  assaults 
upon  the  state  churches  he  was  imprisoned  at  Det- 
mold,  1702;  at  Hanover,   1703;  at  Niirnberg,   1709-10; 


22  History  of  the  Brethren. 

at  Halle,  171 1;  and  also  at  Mannheim;  in  the  Bergish 
district;  and  in  other  places.  He  was  as  frequently 
scourged;  so  that  it  was  a  common  saying  of  his  that 
"to  suffer  a  sound  thrashing  for  Jesus'  sake  is  of  such 
frequent  occurrence  that  I  do  not  mind  it  any  more." 

On  one  occasion  as  he  was  sitting  lonely  and  prayer- 
ful by  the  wayside,  he  noticed  a  worldly  man  and  his 
valet  riding  by.  Hochmann  at  once  began  to  exhort 
the  man  to  repentance.  This  so  angered  the  man 
that  he  ordered  his  valet  to  whip  Hochmann.  The 
servant  obeyed  and  at  the  end  of  the  cruel  thrashing 
Hochmann  thanked  the  valet  kindly,  whereupon  the 
servant  was  so  humiliated  that  he  humbly  begged 
Hochmann  to  forgive  him. 

The  imprisonment  of  1702  at  Castle  Detmold  by 
Count  zur  Lippe-Detmold  is  to  the  church  of  the 
German  Baptist  Brethren  especially  important.  His 
persecutor  refused  to  release  him  until  he  wrote  out 
his  confession  of  faith.  This  Hochmann  did,  and 
that  confession(')  next  to  the  Bible  was  the  most  im- 
portant influence  in  the  genesis  of  the  church. 

The  subsequent  history  of  this  remarkable  man  is  a 
continuous  record  of  arrests,  imprisonments,  persecu- 
tions, preachings,  and  prayers. 

In  the  Bergish  land  occurred  an  incident  typical  of 
his  career.  A.  wild,  drunken  young  fellow,  a  barber 
by  trade,  came  to  Hochmann's  meeting  at  Grafewrath 


(i)  For  the  influence  of  this  confession  and  the  original  text,  together  with, 
a  literal  translation,  see  pages  75-88. 


The  Pietistic  Pathfinders.  23 

in  order  to  annoy  this  "Quaker-Devil."  But  Hoch- 
mann  preached  so  powerfully  that  the  man  began  to 
pray  and  on  his  way  home  he  exclaimed,  "Oh!  what  a 
wicked  fool  I  have  been.  This  man  teaches  the  right 
way  to  God."  The  young  man  reformed,  became  a 
follower  of  Hochmann,  and  after  his  death,  his  poor 
widow  found  her  richest  comfort  in  hearing  again  and 
again  of  Hochmann  and  his  friend  Peter  Lobach.(i) 

In  the  midst  of  his  trials  his  life-long  friend,  Dr. 
Johann  Conrad  Dippel,  the  famous  separatist,  then 
living  in  Holland,  came  to  his  aid.  In  a  bitter  satire 
he  accused  the  Wesel  ministers  for  sitting  in  a  warm 
nest,  living  and  posturing  at  ease  in  this  world,  and 
unfit  to  rise  into  heaven  with  Christ.  He  defended 
Hochmann,  recites  the  story  of  his  honorable  ancestry, 
his  own  resolute  refusal  of  state  preferment  for  re- 
ligion's sake,  and  concludes  in  these  words:  "He  is 
walking  on  the  path  where  God  is  to  be  found;  while 
you,  even  in  the  best  of  your  deeds,  seem  to  be  run- 
ning ever  farther  away  from  him.  If  I  am  to  judge 
you  by  your  writing,  you  seem  to  be  putting  out  your 
own  eyes  so  as  never  to  see  his  Light,  his  Savior  and 
his  Glory."(2) 

This  polemic  only  embittered  the  already  unhappy 
career  of  Hochmann  and  hastened  the  date  of  his  re- 
tirement to  Schwarzenau. 


(i)  Peter  Lobach  was  a  member  at   Creyfelt  who  endured  four  years'  im- 
prisonment for  becoming  a  member  of  the  Brethren  church. 

(2)  The  letter  in  full  is  in  Vol.  II  of  Goebel's  Christliches  Leben. 


24 


History  of  the  BretJiren. 


At  Schwarzenau  in  a  valley,  called  the  valley  of 
"huts"  or  of  "peace  "  to  this  day,  Hochmann  built  a 
lonely  little  house.  This  hut  of  his  was  only  a  few 
paces  in  length  and  width.  It  had  a  kitchen  and  a 
sleeping  room.     He  called  it  "  Friedensburg."     Here, 


Scene  near  Hochmann'' s  Home — Schwarzenau, 


as  a  neighbor  to  Alexander  Mack,  they  were  in  close 
communion,  and  "Friedensburg,"  no  doubt,  was  the 
scene  of  many  solemn  conferences  between  these 
noted  men.  Here  Hochmann  was  visited  by  repre- 
sentati\es  of  all  the  non-state  religions.  But  to  none 
was  he  so  intimately  attached  as  to  the  little  band  of 


TJic  Pietistic  Pathfinders.  25 

refugees  under  Mack.  They  held  much  in  common. 
Mack,  however,  was  always  anxious  to  organize  a 
congregation  in  which  the  ordinances  of  God's  house 
could  be  honored  and  observed.  This  led  eventually 
to  separation  and  painful  regrets  on  the  part  of  both. 
Like  Erasmus  in  the  da}-s  of  Luther,  Hochmann  be- 
lieved it  better  to  reform  from  within,  but  Mack  with 
a  fearless  spirit  and  a  resolute  will  broke  from  every 
entangling  alliance,  accepted  only  the  logic  of  events, 
relied  upon  God  to  guide  him  aright,  and  boldly  or- 
ganized a  new  congregation  with  the  Bible  as  the  rule 
and  guide  in  all  things. 

From  this  separation  Hochmann  never  rallied.  His 
strongest  supporters  were  now  with  the  new  congrega- 
tion, and  he  spent  his  old  days  in  solitude  and  sorrow. 
That  Hochmann  ever  joined  the  church  of  the  Breth- 
ren is  an  open  question.  It  was  currently  reported 
that  he  was  immersed  at  Schwarzenau  by  Alexander 
Mack,  and  the  latter's  son,  long  years  afterwards,  in 
writing  a  list  of  persons  whom  he  knew  and  who  had 
died  before  himself  names  "Brother  Hochmann  von 
Hochenau."  In  that  list  Bishop  Mack  does  not  call 
any  one  "Brother"  who  was  not  in  the  communion 
of  the  church  of  the  German  Baptist  Brethren,  unless 
this  one  example  is  an  exception  in  a  list  of  nearly 
two  hundred  names. 

If  not  a  member,  he  was  at  least  so  closely  identi- 
fied with  the  first  members  that  he  worshiped  with 
them,   endorsed    their  views,  loved   their   fellowship. 


26  History  of  the  Brethren. 

and  gave  them  as  they  gave  him  hearty  and  consistent 
aid  and  sympathy.  Moreover  he  preached  to  the 
Brethren  in  Switzerland  in  the  presence  of  Alexander 
Mack. 

During  his  last  days  he  was  visited  by  the  later 
Frau  Taborin,  then  a  child  of  seven  years,  her  mother 
and  sister,  and  an  aunt  and  daughters.  They  were 
people  of  the  nobility.  The  visit  was  unexpected, 
Hochmann  ran  to  his  servant  saying,  "  Hast  thou 
nothing  in  store  that  I  might  set  before  my  dear 
guests?"  The  servant  could  bring  only  what  the  poor 
old  man  had, — a  piece  of  gingerbread.  When  he  was 
about  to  distribute  this  humble  fare  to  his  guests  the 
Countess  of  Berleberg,  who  lived  near  by  in  the  Castle 
Christianseck,  sent  cake  and  wine.  This  delighted 
Hochmann  and  he  said,  "Who  will  forbid  us  now  to 
eat  the  Lord's  Supper  together?  The  Lord  will  surely 
be  with  us  here  according  to  his  promise." 

About  a  year  later,  1721,  the  same  young  girl  was 
in  Schwarzenau,  and  learning  that  Hochmann  was  ill 
went  with  her  mother  to  see  him.  When  he  was 
asked  how  he  was  he  answered,  "All  vanishes,  and 
nothing  but  Jesus  remains  light  in  the  darkness."  The 
next  day  he  quietly  passed  away. 

Week,  the  collector  of  the  Liebesbrocke?t,  says, 
"Those  that  visited  Hochmann  in  his  last  illness  were 
much  edified  by  his  meek  patience  and  loving  dis- 
course." He  was  especially  fond  of  the  hymns:  ^*Je- 
su,   meine  Zuversicht ;"   "Jesu,  meifier  Seekfi  Lebe?iJ'  by 


TJic  Pietistic  PatJifindcrs. 


27 


Scriver;  and  "  Es  gldnzei  der  Christen  inwetidigcs  Leben^' 
by  Richter.  , 

Among  Hochmann's  devoted  followers  was  Gerhard 
Tersteegen,  who  was  converted  by  Hofmann,  a  follower 
of  Hochmann.     Tersteegen  in  1736  visited  the  grave 


-i'^y^ 


^\ 


Typical  Schwarzenau  Home. 

of  Hochmann  at  Schwarzenau  and  was  much  pained 
to  find  no  stone  to  mark  the  place.  He  begged  the 
dowager  Countess  to  erect  to  his  memory  a  monu- 
ment, which  she  gladly  consented  to  do  provided 
Tersteegen  would  compose  the  inscription.  This  he 
did  as  follows: 


28  History  of  the  Brethren. 

"  VVie  hoch  ist  mm  der  Matiti,  dcr  Jiier  ein  Kindlein  gar, 
Herzimiig,  voller  Licb,  dock  auch  voll  Glatibcns  war. 
Von  Zions  Konigs  Pracht  er  zeugte  und  driini  litte  ; 
Sein  Geist  flog  endlich  hin  und  hier  zerfiel  die  Hiitte. "  d) 

In  1785  Jung-Stilling  wrote  a  description  of  Hoch- 
mann  with  which  we  must  conclude  the  remarkable 
record  of  this  friend  of  the  truth:  "  Hochmann  was 
dressed  in  a  quiet,  neat,  and  middle-class  manner. 
He  was  of  the  most  excellent  character,  as  one  can 
imagine.  Everywhere  he  sought  to  teach, —  whether 
he  drew  few  people  or  many,^as  opportunity  offered, 
and  taught  them  the  purest  mysticism;  entire  change 
of  heart;  perfect  moral  improvement;  according  to  the 
example  of  Christ,  perfect  love  of  God  and  mankind; 
he  spoke  with  astonishing  enthusiasm  and  with  inde- 
scribable fire,  but  free  from  bombastic  and  fanatic 
admixture,  in  the  popular  speech;  and  all  he  taught 
he  animated  in  his  own  life.  Master  of  his  own  heart 
and  over  his  passions,  humble  and  meek  in  the  highest 
degree,  he  won  the  hearts  of  all  who  came-  in  contact 
with  him.  In  a  word,  ^ Er  war  eiii  herrlicher  Mann,' — 
He  was  a  rare  man." (2) 


(i)  "  How  high  is  now  the  man,  who  here  was  like  a  child. 
Sincere  and  full  of  love,  yet  also  full  of  faith. 
Of  Zion's  Kingdom's  fame  he  spoke  and  for  it  suffered, 
His  spirit  rose  to  it  and  here  decays  the  hut." 

(2)  Frorn  Theobald  oder  die  Sch■wanner,\^%'~,. 


CHAPTER  III.— The  Mother  Congregation 
IN  Germany. 


1708  is  a  memorable  year  to  the  church  of  the  Ger- 
man Baptist  Brethren. 

In  that  year  at  Schwarzenau,  Province  of  Wittgen- 
stein, in  Hesse-Cassel,  was  enacted  a  remarkable 
scene.  Eight  pious  souls,  after  careful  prayer  and 
prolonged  study,  relying  only  upon  God  and  the  Bible 
to  guide  them  and  their  followers  forever,  walked 
slowly,  solemnly  and  heroically  from  the  house  of 
Alexander  Mack  to  the  river  Eder,  which,  like  a  silver 
thread,  wound  its  way  through  the  heart  of  a  rich  and 
varied  landscape.  Here  the  pious  eight,  in  the  early 
morning,  surrounded  by  many  curious  witnesses, 
knelt  in  prayer,  and  then  one  of  them  led  Alexander 
Mack  into  the  water  and  immersed  him  three  times, 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  Then  Alexander  Mack  baptized  the 
other  seven,  and  these  eight,  perhaps  the  first  to  re- 
ceive trine  immersion  in  the  history  of  the  Protestant 
Church,  then  organized  a  new  congregation.  This 
new  congregation  chose  one  of  their  number,  Alex- 
ander Mack,  as  their  leader,  and  thus  began  the 
Taiifcrs  or  Gcnnan  Baptist  CJmrcli,  as  a  separate  and 
distinct  organization.  These  eight  members,  the  be- 
ginning of  the  church,  were, — 

(29) 


30 


History  of  the  Brethren. 


1.  Alexander  Mack, 

2.  His  Housekeeper, 

3.  A  Widow  Noethiger, 

4.  Andreas  Bone, 


5.  John  George  Hoening, 

6.  Luke  Vetter, 

7.  Kippinger, 

8.  A  gunsmith,  name  unknown^'' 


The  list  which  is  perhaps  correct  is  given  by  Alex- 
ander Mack:  (2) 


1.  Alexander  Mack, 

2.  Anna  Margaretta  Mack, 

3.  Joanna  Noethiger,  or  Bony, 

4.  Andrew  Bony, 


5.  George  Grebi, 

6.  Lucas  Vetter, 

7.  John  Kipping, 

8.  Joanna  Kipping. 


A  third  list,  as  given  by  Morgan  Edwards,  in  ''Ma- 
terials toward  a  History  of  the  America?i  Baptists,''  pub- 
lished in  1770,  Vol.  I,  Part  IV,  is  as  follows: 


1.  Alexander  Mack, 

2.  His  wife, 

3.  Joanna  Nethegeim, 

4.  Andreas  Bhoney, 


5.  George  Grevy, 

6.  Lucas  Fetter, 

7.  John  Kipin, 

8.  His  wife. 


I  will  add  one  additional  list,  in  the  hope  that  a 
careful  study  of  the  names  may  lead  to  the  proper 
rendering  of  the  list  of  these  first  members. (3) 


1.  Alexander  Mack, 

2.  Anna  Margareta  Mack, 

3.  Joanna  Noetinger, 

4.  Alexander  Bony, 


5.  George  Grebe, 

6.  Luke  Vetter, 

7.  John  Kipping, 

8.  Joanna  Kipping, 


These  eight  members   of  the   pioneer  church   were 
not  a  group  of  local   enthusiasts,  nor  were  they  irre- 


(i)  List  as  given  in  Chronicon  Ephraiense.  p.  2. 

(2)  A  Plain  View  of  the  Rites  and  Ordinances  of  the  House  of  God,  p.  9. 

(3)  Genealogy  of  the  Urner  Family,  p.  8. 


:?: 


■^ 


St. 


Tlic  Mother  Congrcgatioii  in  Germany.  33 

ligious  prior  to  the  organization  of  the  Taufers  or 
Tunkers.  Alexander  Mack  was  from  Schriesheim; 
Luke  Vetter  and  George  Grebi  were  from  Hesse-Cas- 
sel;  Andrew  Bony  was  from  Basle  in  Switzerland;  and 
John  Kipping  was  from  Bareit  in  Wiirtemberg.  They 
were  refugees  from  intolerance  and  persecution,  living 
temporarily  in  Wittgenstein,  because  it  was  at  that 
time  ruled  by  the  mild  and  humane  Count  Heinrich 
von  Wittgenstein. 

They  were  all  members  of  a  Protestant  church  be- 
fore 1708.  Kipping  was  a  Lutheran,  Mack,  Vetter, 
Bony,  and  Grebi  were  bred  Presbyterians. (')  But 
they  were  by  no  means  satisfied  with  the  formalism 
and  ritualism  with  which  their  spirits  were  oppressed. 
On  the  other  hand  they  could  not  fully  and  unreserv- 
edly adopt  the  faith  of  the  Pietists  whose  utter  hatred 
for  all  church  organization  had  led  them  to  abandon 
the  ordinances  of  the  house  of  God.  Rejecting  on  the 
one  hand  the  creed  of  man,  and  on  the  other  hand  the 
abandonment  of  ordinances,  they  turned  to  the  Bible 
for  guidance.  From  God's  Word  they  learned  that 
ordinances  were  vital  and  creed  unnecessary.  Adopt- 
ing the  Bible  as  their  rule  and  guide  they  organized 
a  church  with  no  creed,  and  with  all  the  ordinances 
as  taught  by  Jesus  and  his  followers,  as  recorded  in 
the  New  Testament.  Their  position  is  unique.  They 
have    no    counterpart    in    history,    save    the    mother 


(1)  The  word  "Presbyterian"  in  this  connection  means  Reformed. 


34  History  of  the  Brethren. 

churches  established  by  Paul  and  the  disciples.  They 
are  Protestant  without  a  formed  Protestant  creed. 
They  are  Pietists  without  the  ultra  church-in-the- 
spirit  doctrines  of  Spener  and  his  followers. 

It  was  much  in  their  favor  as  a  body  of  believers 
to  be  able,  as  they  were,  to  protest  against  formal 
religion  and  not  go  to  the  extreme  of  utter  disorgan- 
ization. 

They  believed  Jesus  had  given  them  a  creed  and 
had  likewise  given  them  the  necessary  ordinances  to 
keep  the  body  of  believers  steadfast  for  him.  Aban- 
doning all  precedents  among  denominations,  studying 
zealously  to  know  the  right,  living  in  an  atmosphere 
that  was  heavy  with  religious  agitation,  surrounded 
by  men  of  all  faiths,  and  carving  out  of  the  confusion 
and  turmoil  of  a  turbulent  age  the  simple  faith  and 
practice  so  precious  to  their  followers,  they  proved, 
by  their  actions,  that  they  were  men  of  no  mean  train- 
ing, and  that  they  were  possessed  of  a  courage  and 
heroism  that  mounts  almost  to  the  sublime. 

ACCOUNT   OF    ORGANIZATION. 

A  most  accurate  account  of  the  process  of  organiza- 
tion of  the  church  of  the  German  Baptist  Brethren  is 
given  by  Alexander  Mack,  the  founder  of  the  church, 
and  Peter  Becker,  for  many  years  the  active  Elder  of 
the  Germantown  congregation.  The  account  is  here 
given  in  full.     It  was  printed  at  Germantown,  January 


The  Mother  Co?igregatio?i  in  Germany.  35 

30th,  1774,  by  Alexander  Mack,  Jr.,  son  of  the 
founder. 

It  pleased  the  good  God  in  his  mercy,  early  in  the 
beginning  of  this  [last]  century  to  support  his  "grace, 
that  bringeth  salvation,  and  which  hath  appeared  to 
all  men,"  by  many  a  voice  calling  them  to  awake  and 
repent,  so  that  thereby  many  were  aroused  from  the 
sleep  and  death  of  sin.  These  began  to  look  around 
them  for  the  truth  and  righteousness,  as  they  are  in 
Jesus,  but  had  soon  to  see  with  sorrowful  eyes  the 
great  decay  (of  true  Christianity)  almost  in  every 
place.  From  this  lamentable  state  of  things  they 
were  pressed  to  deliver  many  a  faithful  testimony  of 
truth,  and  here  and  there  private  meetings  were  estab- 
lished besides  the  public  church  organization,  in  which 
newly-awakened  souls  sought  their  edification.  Upon 
this  the  hearts  of  the  rulers  were  embittered  by  an 
envious  priesthood,  and  persecutions  were  commenced 
in  various  places,  as  in  Switzerland,  Wiirtemberg,  the 
Palatinate,  Hesse  and  other  places. 

To  those  persecuted  and  exiled  persons  the  Lord 
pointed  out  a  place  of  refuge,  or  a  little  "Pella,"  in 
the  land  of  Wittgenstein,  where  at  that  time  ruled  a 
mild  count,  and  where  some  pious  countesses  dwelt. 
Here  liberty  of  conscience  was  granted  at  Schwarz- 
enau,  which  is  within  a  few  miles  of  Berleberg. 
And  from  this  cause,  though  Wittgenstein  is  a  poor 
and  rough  country,  many  people,  and  those  of  various 
kinds,  collected  at  Schwarzenau,  and  this  place,  which 


36  History  of  the  Brcthrcti. 

had  been  but  little  esteemed,  became  so  much 
changed  that  in  a  few  years  it  became  a  place  exten- 
sively known. 

Those  who  were  brought  together  there  from  the 
persecutions,  though  they  were  distinguished  by  dif- 
ferent opinions,  and  also  differed  in  manners  and 
customs,  were  still,  at  first,  all  called  Pietists,  and  they 
among  themselves  called  each  other  brother.  But 
very  soon  it  appeared  that  the  words  of  Christ, 
Matthew  18,  where  he  says,  "If  thy  brother  shall 
trespass  against  thee,  go  and  tell  him  his  fault  be- 
tween thee  and  him  alone,"  etc.,  could  not  be  reduced 
to  a  proper  Christian  practice,  because  there  was  no 
regular  order  yet  established  in  the  church.  There- 
fore some  returned  again  to  the  religious  denomina- 
tions from  which  they  had  come  out,  because  they 
would  not  be  subjected  to  a  more  strict  Christian  dis- 
cipline; and  to  others  it  appeared  that  the  spiritual 
liberty  was  carried  too  far,  which  was  thought  to  be 
more  dangerous  than  the  religious  organizations  they 
had  left. 

Under  these  circumstances,  some  felt  themselves 
drawn  powerfully  to  seek  the  footsteps  of  the  prim- 
itive Christians,  and  desired  earnestly  to  receive  in 
faith  the  ordained  testimonies  of  Jesus  Christ  accord- 
ing to  their  true  value.  At  the  same  time,  they  were 
internally  and  strongly  impressed  with  the  necessity 
of  the  obedience  of  faith  to  a  soul  that  desired  to  be 
saved.     And  this  impression  also  led  them  at  the  time 


The  Mother  Co?igregatio/i  m  Germa?iy. 


37 


to  the  mystery  of  water-baptism,  which  appeared  unto 
them  as  a  door  into  the  church,  which  was  what  they 
so  earnestly  sought.  Baptism,  however,  was  spoken 
of  among  the  Pietists  in  very  different  ways,  and  the 
manner  in  which  it  was  sometimes  spoken  of  caused 
pain  to  the  hearts  of  those  that  loved  the  truth. 


Schwarzenau, 


Finally,  in  the  year  1708,  eight  persons  consented 
together  to  enter  into  a  covenant  of  a  good  conscience 
with  God,  to  take  up  all  the  commandments  of  Jesus 
Christ  as  an  easy  yoke,  and  thus  to  follow  the  Lord 
Jesus,  their  good  and  faithful  shepherd,  in  joy  and 
sorrow,  as  his  true  sheep,  even  unto  a  blessed  end. 
These    eight    persons   were    as    follows,    namely,    five 


38  History  of  the  Bnthre?i. 

brethren  and  three  sisters.  The  five  brethren  were, 
George  Grebi,  from  Hesse-Cassel,  the  first;  Lucas  Vet- 
ter,  likewise  from  Hessia,  the  second;  the  third  was 
Alexander  Mack,  from  the  Palatinate  of  Schriesheim, 
between  Mannheim  and  Heidelberg;  the  fourth  was 
Andrew  Bony,  of  Basle,  in  Switzerland;  the  fifth,  John 
Kipping,  from  Bareit,  in  Wiirtemberg.  The  three  sis- 
ters were,  Joanna  Noethiger,  or  Bony,  the  first;  Anna 
Margaretha  Mack,  the  second;  and  Joanna  Kipping, 
the  third. 

These  eight  persons  covenanted  and  united  together 
as  brethren  and  sisters  into  the  covenant  of  the  cross 
of  Jesus  Christ  to  form  a  church  of  Christian  believers. 
And  when  they  had  found,  in  authentic  histories,  that 
the  primitive  Christians,  in  the  first  and  second  cen- 
turies, uniformly,  according  to  the  command  of  Christ, 
were  planted  into  the  death  of  Jesus  Christ  by  a  three- 
fold immersion  into  the  water-bath  of  holy  baptism, 
they  examined  diligently  the  New  Testament,  and 
finding  all  perfectly  harmonizing  therewith,  they  were 
anxiously  desirous  to  use  the  means  appointed  and 
practiced  by  Christ  himself,  and  thus  according  to  his 
own  salutary  counsel,  go  forward  to  the  fulfillment  of 
all  righteousness. 

Now  the  question  arose,  who  should  administer  the 
work  externally  unto  them?  One  of  their  num- 
ber,(')   who  was  a  leader  and  speaker  of  the  Word  in 


(i)  This,  of  course,  was  Mack  himself. 


The  Mother  Co?igregano?i  in  Gerrna?iy.  39 

their  meetings,  had  visited,  in  sincere  love,  different 
congregations  of  Baptists  (7}z?(^^w/«/i7/)  in  Germany, 
most  of  which  admitted  that  holy  baptism,  when  per- 
formed by  an  immersion  in  water  and  out  of  love  to 
Christ,  was  indeed  right;  but  they  would  also,  besides 
this,  maintain  that  pouring  of  a  handful  of  water 
might  also  do  very  well,  provided  all  else  would  be 
right. 

The  conscience,  however,  of  them  (the  brethren) 
could  not  be  satisfied  with  this.  They  therefore  de- 
manded of  him,  who  led  in  preaching  the  Word,  to 
immerse  them,  according  to  the  example  of  the  prim- 
itive and  best  Christians,  upon  their  faith.  But  he, 
considering  himself  as  unbaptized,  required  first  to  be 
baptized  of  some  one  of  them  before  he  should  bap- 
tize another.  So  they  concluded  to  unite  in  fasting 
and  prayer,  in  order  to  obtain  of  Christ  himself,  the 
founder  of  all  his  ordinances,  a  direction  and  opening 
in  this  matter;  for  he  who  was  requested  to  baptize  the 
other,  wanted  to  be  baptized  by  the  church  of  Christ, 
and  the  rest  had  the  same  desire. 

In  this  their  difficulty  they  were  encouraged  by  the 
words  of  Christ,  who  has  said  so  faithfully,  "Where 
two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them."  With  such  confidence  in 
the  precious  and  sure  promise  of  God,  they,  under 
fasting  and  prayer,  cast  lots  to  learn  which  of  the  four 
brethren  should  baptize  that  brother  who  so  anxiously 
desired  to  be  baptized  by  the  church  of  Christ.     They 


40  History  of  the  Brethren. 

mutually  pledged  their  word  that  no  one  should  ever 
divulge  who  among  them  had  baptized  first  (according 
to  the  lot),  in  order  to  cut  off  all  occasion  of  calling!" 
them  after  any  man,  because  they  had  found  that  such 
foolishness  had  already  been  reproved  by  Paul  in  his 
writing  to  the  Corinthians. 

Being  thus  prepared,  the  Eight  went  out  together 
one  morning,  in  solitude,  to  a  stream  called  the  Eder, 
and  the  brother,  upon  whom  the  lot  had  fallen,  bap- 
tized first  that  brother  who  desired  to  be  baptized  by 
the  church  of  Christ,  and  when  he  was  baptized,  he 
baptized  him  by  whom  he  had  been  baptized,  and  the 
remaining  three  brethren  and  three  sisters.  Thus 
these  Eight  were  all  baptized  at  an  early  hour  of  the 
morning. 

And  after  all  had  come  up  out  of  the  water,  and  had 
changed  their  garments,  they  were  also  at  the  same 
time  made  to  rejoice  with  great  inward  joyfulness,  and 
by  grace  they  were  deeply  impressed  with  these  sig- 
nificant words,  "Be  ye  fruitful  and  multiply!"  This 
occurred  in  the  year  above  mentioned,  1708.  But  of 
the  month  of  the  year,  or  the  day  of  the  month  or 
week,  they  have  left  no  record. 

After  this  the  said  eight  persons  were  more  and 
more  powerfully  strengthened  in  their  obedience  ta 
the  faith  they  had  adopted,  and  were  enabled  to  testi- 
fy publicly  in  their  meetings  to  the  truth;  and  the 
Lord  granted  them  his  special  grace,  so  that  still  more 
became  obedient  to  the  faith,  and  thus,  within  seven. 


The  Mother  Congregatioii  i.i  Germany 


41 


years'  time,  namely  to  the  year  171 5,  there  was  not 
only  in  Schwarzenau  a  large  church,  but,  here  and 
there  in  the  Palatinate,  there  were  lovers  of  the  truth, 
and  especially  was  this  the  case  in  Marienborn,  where 
•a  church  was  gathered;  for  the  church  in  the  Palati- 
nate was  persecuted,  and  its  members  then  came  to 
Marienborn.     And,    when    the    church    here    became 


House  and  Barn  Combined— Schwarzenau. 


large,  it  was  also  persecuted.  Then  those  that  were 
persecuted  collected  in  Crefeld,  where  they  found 
liberty  under  the  king  of  Prussia, 

Moreover  the  Lord  called,  during  those  seven  years, 
several  laborers,  and  sent  them  into  his  harvest, 
among  whom  were,  John  Henry  Kalkleser,  of  Frank- 
enthal;    Christian    Libe    and   Abraham    Duboy,    from 


42  History  of  the  Brethren. 

Ebstein;  John  Nasz  and  several  others  from  Norten; 
Peter  Becker,  from  Dillsheim.  And  to  these  were 
added  also  John  Henry  Trout  and  his  brothers,  Hein- 
rich  Holsapple,  and  Stephen  Koch.  The  most  of 
these  came  during  those  seven  years  to  Crefeld;  John 
Henry  Kalkleser,  however,  and  Abraham  Duboy  came 
to  Schwarzenau;  so  did  also  George  B.  Gansz,  from 
Umstatt,  and  Michael  Eckerlin,  from  Strasburg. 

But  as  they  found  favor  with  God  and  men  on  the 
one  hand,  so  (on  the  other  hand)  there  were  also 
enemies  of  the  truth,  and  there  arose  here  and  there 
persecutions  for  the  Word's  sake.  There  were  those 
who  suffered  joyfully  the  spoiling  of  their  goods,  and 
others  encountered  bonds  and  imprisonment;  some 
for  a  few  weeks  only,  but  others  had  to  spend  several 
years  in  prison.  Christian  Libe  was  some  years  fas- 
tened to  a  galley,  and  had  to  work  the  galling  oar 
among  malefactors;  yet,  by  God's  special  providence, 
they  were  all  delivered  again  with  a  good  conscience. 

Since  the  persecutions  in  the  form  of  poverty,  trib- 
ulation, and  imprisonment,  by  which  they  were  op- 
pressed, made  them  only  the  more  joyful,  they  were 
tried  in  another  manner,  by  men  of  learning  seeking 
to  confound  them  with  sharp  disputations  and  subtle 
questions,  of  which  the  forty  searching  questions  of 
Eberhard  Ludwig  Gruber,  which,  with  their  answers, 
will  be  annexed  to  this  treatise,  will  sufficiently  inform 
the  reader. 

About  this  time   it   was   deemed   expedient    by    the 


The  Mother  Congregation  in  Ger7nany.  43 

church  of  the  Lord  in  Schwarzenau  to  issue  this  pub- 
lication, for  the  instruction  of  those  pure-minded 
persons  who  are  seeking  after  truth.  And  in  this 
work  every  impartial  reader,  if  he  will  read  it  with 
these  introductory  remarks,  and  without  prejudice, 
can  find  what  has  been  the  cause  and  object  of  pub- 
lishing it.(^^ 

But,  inasmuch  as  those  which  then  stood  in  the 
work  of  the  Lord  so  cheerfully,  and  confessed  the 
truth  with  great  simplicity  and  honesty,  have  now 
all  departed  in  peace,  the  desire  has  arisen  in  those 
churches  which  bear  the  same  testimony  here  in 
America,  and  which  have  likewise  given  themselves 
to  the  Lord  to  walk  in  the  truth,  to  have  this  simple 
testimony  again  published,  more  especially  for  the 
benefit  of  our  dear  youth,  that  they  may  have  a  plain 
and  simple  exposition  of  the  truth  in  which  they  are 
instructed,  and  chiefly  for  the  glory  of  God,  who  has 
so  wonderfully  preserved  his  truth  even  to  these  latter 
times. 

This  simple  testimony  of  truth  we  commend  to  the 
good  and  wise  God  for  protection,  and,  as  an  offering, 
we  lay  it  at  his  feet  of  mercy.  And  may  he  give  to 
the  kind  reader  such  a  state  of  mind  that  will  cause 
him  to  love  the  truth,  and  be  acceptable  to  him,  for 
it  is  only  when  we  are  in  such  a  state  that  the  truly 
divine  Spirit  who  will   enable  us   to  prove  all  things 


(i)  This  ends  the  original  document,  printed  at  Schwarzenau.    What  follows 
was  written  by  .Alexander  Mack,  Jr. 


44  History  of  the  Brethren. 

and  hold  fast  that  which  is  good  and  useful,  will  come 
forth  and  lead  us  as  the  lambs  of  Christ  into  all  truth. 
Blessed  is  the  man  who  does  not  oppose  him,  for  he 
will  bring  all  things  to  his  remembrance  whatsoever 
Jesus,  the  eternal  truth,  himself  has  said  and  taught. 

Now,  to  that  innocent  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world,  be  glory,  honor  and  adora- 
tion in  the  congregation  of  the  Firstborn  in  heaven 
and  on  earth,  in  the  communion  of  the  Father  and  the 
Holy  Spirit.     Amen. 

N.  B; — This  simple  record  is  taken  in  part  from 
some  papers  which  were  left  by  two  brethren,  namely, 
Alexander  Mack  and  Peter  Becker,  who  have  already, 
some  considerable  tim^  ago,  fallen  asleep  in  the  Lord; 
and,  in  part,  some  things  were  inserted  which  were 
related  to  me  orally  by  my  parents,  as  well  as  by  some 
other  brethren,  who  have  also  fallen  asleep  in  the 
Lord,  and  who  were  themselves  eye-witnesses  of  that 
which  they  have  testified  to  us,  to  our  consolation  and 
encouragement.  This  he  witnesseth  who  has  written 
this  the  30th  of  January,  1774,  as  one  called  to  the 
marriage  of  the  Lamb,  and  to  that  great  supper  pre- 
pared for  that  glorious  marriage.       [Signed]  A.  M. 


CHAPTER  IV. — Branches  of  the  Mother 
Congregation  in  Germany. 


The  Schvvarzenau  congregation  flourished  from  the 
beginning.  Its  missionary  spirit  led  to  the  found- 
ing of  a  second  congregation  in  the  Marienborn  dis- 
trict. After  their  persecutions  in  Marienborn  this 
new  congregation  found  refuge  in  Creyfelt  in  171 5. 
A  third  congregation  was  established  at  Epstein,  and 
many  members  were  living  in  Switzerland  of  whom  we 
have  no  record. 

The  Schwarzenau  congregation  in  1720  was  bitterly 
persecuted  and  its  members  under  Alexander  Mack 
fled  for  protection  to  Westervain  in  West  Friesland.^^) 

This  congregation  flourished  for  nine  years  in  Fries- 
land  and  then  owing  to  the  promising  outlook  in 
Pennsylvania  the  congregation  chartered  the  ship 
Allen,  James  Craigie,  Master,^-)  and  sailed  July  7, 
1729,  from  Rotterdam,  touching  at  Cowes,  for  Penn- 
sylvania. They  landed  at  Philadelphia,  and  qualified 
Sept.  15,  1729.  The  entire  list  of  members  crossing 
the  ocean  in  the  Allen  is  fifty-nine  families,  one  hun- 
dred and  twenty-six  souls. ^3)  Only  those  males 
above  the   age  of   sixteen    were    required    to    qualify. 


(i)  Sometimes  called  Surestervin,   West  Friesland;   see  Morgan  Edward's 
History  of  the  Baptists  in  America.  Vol.  I,  Ft.  IV. 

(2)  Pennsylvania  Archives,  Second  Series,  Vol.  XVII.  p.  iS. 

(3)  See  page  93. 

(45) 


46  History  of  the  Brethren. 

By  this  qualification  these   Germans   became  subjects 
of  the  British  Crown. 

The  following  is  the  declaration  to  which  these 
Brethren  made  afifirmation: 

"I,  A.  B.,  do  solemnly  &  sincerely  promise  &  de- 
clare that  I  will  be  true  &  faithful  to  King  George  the 
Second  and  do  solemnly,  sincerely  and  truly  Profess 
Testifie  and  Declare,  that  I  do  from  my  Heart  abhor, 
detest  &  renounce  as  impious  &  heretical  that  wicked 
Doctrine  &  Position  that  Princes  Excommunicated  or 
deprived  by  the  Pope  or  any  authority  of  the  See  of 
Rome  may  be  deposed  or  murthered  by  their  subjects 
or  any  other  Prelate,  State,  or  Potentate  hath  or  ought 
to  have  any  power,  whatsoever.  And  I  do  declare 
that  no  foreign  Prince,  Person,  Jurisdiction,  Superior- 
ity, Pre-eminence,  or  Authority  Ecclesiastical  or 
Spiritual  within  the  Realm  of  Great  Britain  or  the 
Dominions  thereunto  belonging. 

*'I,  A.  B.,  do  solemnly  sincerely  and  truly  acknowl- 
edge profess  testify  &  declare  that  King  George  the 
Second  is  lawful  &  rightful  King  of  the  Realm  of 
Great  Britain  &  of  all  others  his  Dominions  &  Coun- 
tries thereunto  belonging,  and  I  do  solemnly  &  sin- 
cerely declare  that  I  do  believe  the  Person  pretending 
to  be  Prince  of  Wales  during  the  Life  of  the  late 
King  James,  &  since  his  Decease  pretending  to  be 
taken  upon  himself  the  Stile  and  Title  of  King  of 
England  by  the  Name  of  James  the  Third,  or  of  Scot- 
land by  the  name  of  James  the  Eighth  or  the  Stile 
and  title  of  King  of  Great  Britain  hath  not  any  right 
or  title  whatsoex'er  to  the  crown  of  the  Realm  of  Great 
Britain,  nor  an)'  other  the  Dominions  thereunto  be- 
longing.    And  I  do  renounce  &  refuse  any  Allegiance 


Branches  of  the  Mother  Co7igregation.  47 

or  obedience  to  him  &  do    solemnly    promise,  that  I 
will   be  true   and  faithful,  &  bear  true  Allegiance  to 
King  George   the   Second  &  to  him  will  be  faithfull 
against  all  traitorous  Conspiracies  &  attempts  whatso- 
ever  which   shall  be  made  against  his  Person,  Crown 
&  Dignity,  &  I   will  doe  my  best  Endeavours  to  dis- 
close &  make  known  to  King  George  the  Second  & 
his  Successors    all    Treasons    and   traiterous    Conspir- 
acies which  I  shall  know  to  be  made  against  him  or 
any  of  them.     And  I  will  be  true  and  faithfull  to  the 
succession  of  the  Crown  against  him  the  said  James 
&   all   other   Persons   whatsoever   as    the    same    is   & 
stands  settled  by  An  Act  Entitled  An  Act  declaring 
the  Rights  &  Liberties  of  the  Subject,  &  settling  the 
Succession  of  the  Crown  to  the  late  Queen  Anne  & 
the  Heirs  of  her  Body  being  Protestants,  and  as  the 
same  by  one  other  Act  Entitled  An  Act  for  the  fur- 
ther Limitation  of  the  Crown  &  better  securing   the 
Rights  &  Liberties  of  the  Subject  is  &  stands  Settled 
&  Entailed  after  the  Decease  of  the  said  late  Queen, 
&  for  Default  of  Issue  of  the  said  late  Queen  to  the 
late    Princess  Sophia  Electoress  &  Duchess  Dowager 
at  Hanover  the  Heirs  of  Her  Body  being  Protestants 
and  all  these  things  I  do  plainly  &  sincerely  acknowl- 
edge promise  &  declare,  according  to    these    express 
words  by  me  spoken,  &  according  to  the  plain  &  com- 
mon   sense    and    understanding    of   the   same   Words, 
without  any  Equivocation,  mental  Evasion  or  Secret 
Reservation  whatsoever.     And  I  do  make  this  Recog- 
nition,   Acknowledgement,    Renunciation    &    Promise 
heartily  willingly  and  truly."^^) 

At  Marienborn  John  Naas  was  the  Elder  in  charge. 


(i)  Pennsylvania  Archives,  Second  Series.  Vol.  XVII. 


48  History  of  the  BrctJircn. 

At  Epstein  Christian  Libe  was  the  Elder,  assisted  by 
Abraham  DuBoy.  These  congregations  soon  with- 
drew to  Creyfelt,  where  John  Naas  was  the  senior 
Elder  and  Christian  Libe  was  second.  Here,  too, 
Peter  Becker,  who  was,  so  far  as  we  can  learn,  bap- 
tized at  Epstein  by  Elder  Libe,  ministered  to  the 
congregation.  Peter  Becker  was  not  an  ordained 
Elder  in  Europe.  He  was,  however,  a  man  of  great 
fervency  in  prayer,  and  the  leader  of  the  singing  in 
the  congregation.  He  was  not  a  good  speaker,  and 
led  a  very  quiet  life,  drawing  many  to  him  in  love  and 
sympathy.  He  organized  the  first  emigration  of  mem- 
bers to  America,  and  landed  with  a  goodly  number 
at  Germantown  in  1719.  The  Germantown  members 
were,  therefore,  at  the  first  a  branch  of  the  Creyfelt 
congregation. 

In  addition  to  the  ministers  named  heretofore, 
should  be  added  the  following  who  joined  the  congre- 
gation before  1715:  John  Henry  Kalkleser,  of  Frank- 
enthal;  John  Henry  Trout,  Heinrich  Holzapple, 
Stephen  Koch,  and  others. 

In  this  congregation  at  Creyfelt  was  a  young  min- 
ister b)'  the  name  of  Hacker  (Hager)  who  was  a  warm 
friend  of  Peter  Becker.  Young  Hacker  was  a  schol- 
arly man,  and  full  of  holy  zeal.  He  became  acquaint- 
ed with  a  young  woman  whose  father  was  a  merchant 
and,  although  he  had  been  baptized  into  the  Creyfelt 
fold,  he  still  preached  to  the  Mennonites,  for  which 
service  the   Mennonites  paid  him  800  guilders.     This 


Branches  of  the  Mother  Congregation.  49 

father  was  glad  to  have  young  Hacker  as  a  son-in-law, 
and  in  due  course  of  tin?.e  he  officiated  at  the  mar- 
riage of  Hacker  and  his  daughter.  She  was  not  a 
member  of  the  church.  This  marriage  raised  a  storm 
in  the  Creyfelt  congregation.  Some  said  the  members 
objected  because  Hacker  married  out  of  the  church; 
others,  because  he  married  contrary  to  i  Cor.  7. 
Whatever  the  cause  Elder  Libe  and  four  single  Breth- 
ren rose  up  and  excommunicated  Hacker,(i)  though 
John  Naas  and  others  wished  only  to  suspend  him 
from  the  communion.  The  effect  of  this  action,  which 
seems,  after  all,  not  to  hinge  upon  the  question  of 
marriage  outside  the  church,  but  upon  the  right  to 
excommunicate  a  member,  was  disastrous  to  the 
cause.  Elder  John  Naas  said  that  above  100  persons 
who  were  convinced  of  believer's  baptism  refused  to 
join  the  church  on  account  of  this  controversy.  Other 
excommunications  followed  until  the  church  "was  so 
badly  wrecked  that  part  came  to  America  and  others 
fell  away. 

Hacker  took  the  matter  to  heart  and  he  fell  sick 
and  died.  Peter  Becker  was  steadfastly  his  friend, 
and  to  the  end  gave  him  spiritual  comfort.  Thus  the 
spirit  of  intolerance  and  strife  was  early  sown  among 
the  members,  and  Peter  Becker  with  a  few  follow- 
ers(2)  in  lyig  came  to  America.  The  controversy  was 
carried  along.     It  saddened  the  voyage,  and  .kept  the 


(i)  Chronicon  Ephratense,  pp.  3  and  249. 
(2)  Goebel  says  "40  families,  200  persons." 


50  History  of  the  BrctJiren. 

congregation   of   Germantown   from   being   organized 
for  four  years. 

Creyfelt  was  a  Mecca  for  all  sorts  of  persecuted 
persons  and  the  Creyfelt  congregation  had  many  re- 
markable experiences.  In  1714  six  members  of  the 
reformed  congregation  at  Solingen  became  concerned 
on  the  question  of  infant-baptism,  its  lawfulness  and 
its  necessity.  This  resulted  in  their  joining  the  Crey- 
felt congregation  through  holy  baptism.  These  six 
were  Wilhelm  Grahe,  Jacob  Grahe,  Luther  Stetius, 
Johann  Lobach,  Wilhelm  Kneppers  and  Johann 
Henkels.  The  youngest,  Wilhelm  Grahe,  was  twenty- 
one  years  old.  They  were  immersed  in  running  water 
in  the  river  Wupper. 

This  raised  a  great  storm.  The  synods  of  the  Berg 
Province  and  the  Reformed  general  synod  heard  of 
this  with  deep  regret.  The  secular  government  called 
these  six  Brethren  as  well  as  the  landlord  of  Wilhelm 
Grahe,  Johann  Carl,  before  the  judge,  who  was  a  Cath- 
olic. On  February  26,  171 7,  they  were  taken  to 
Diisseldorf  and  thrown  into  prison. d)  Here  they  had 
to  endure  great  hardship,  digging  trenches,  wheeling 
dirt,  performing  all  sorts  of  menial  services. (2)  This 
imprisonment  lasted  four  years.  In  their  misery  they 
were  visited  by  Stephen  Koch  who  gave  them  spirit- 
ual   consolation.     They    became   quite  sick   in   prison 


(i)  The  prison  of  Giilch. 

(2)  For  a  full  account  of  their  sufferings  see  Goebel's  Christliches  Leben, 
Vol.  Ill,  p.  2l%et  seq. 


Brariclus  of  tJic  Mother  Co?igrcgatio?i.  5 1 

and  in  their  suffering  they  were  also  visited  by  Gosen 
Gojen  and  Jacob  Wilhelm  Naas. 

This  Gosen  Gojen  was  a  Mennonite  preacher  of  the 
Creyfelt  congregation.  He  afterwards  became  con- 
vinced that  immersion  was  the  only  Christian  baptism, 
and  in  September,  1724,  he  was  immersed  in  the  Rhine 
after  the  Apostolic  manner. 

The  Jacob  Wilhelm  Naas  named  above  was  a  son  of 
John  Naas,  Elder  at  Creyfelt,  and  a  member  of  the 
congregation  of  Taufers  or  Brethren. 

This  activity  of  the  Creyfelt  congregation  became 
the  subject  of  ecclesiastic  censure:  ad  acta  Moiiteiisis, 
144,  held  at  Solingen,  "The  Synod  General  must  learn 
with  regret  that  several  heretofore  reformed  church 
members  have  been  by  Dompelaers,  living  at  Crey- 
felt, rebaptized  in  rivers  and  other  running  waters." 

Acta  Synod  Gc}ieral,  ijig,  21  ad  44,  "The  preachers 
of  the  Meuro  classe  have  received  the  confession  of 
faith  of  the  so-called  Dompelaers  staying  at  Creyfelt, 
and  they  have  sent  their  *  remonstration'  to  his  gra- 
cious Majesty  the  King  of  Prussia.  However,  this 
Fratrcs  Meiirsanae  Synodi  report  with  pleasure  that 
these  Dompelaers,  who  have  been  so  injurious  to  our 
church,  have  betaken  themselves  away  by  water  and 
are  said  to  have  sailed  to  Pennsylvania."  This  is  the 
official  ecclesiastical  farewell  to  the  pious  members 
v/ho  came  with  Peter  Becker  in  1719. 

The  report  of  these  Brethren  from  an  unprejudiced 


52  History  of  the  Brethren. 

ruler,  shows  that  they  were   the   type   of  men  whom 
posterity  can  well  love. 

"The  Count's  administrator  at  Schwarzenau  could 
well  send  in  an  official  report  in  1720  to  the  Imperial 
Treasurer  von  Emmerish  at  Wetzlar  and  say:  'that  for 
a  while  pious  people  have  been  living  here,  of  whom 
we  never  heard  an}'thing  evil.  They  kept  themselves 
very  quiet  and  retired  and  no  man  ever  made  any 
complaint  of  them.  Lately  forty  families  of  them, 
about  200  persons,  have  moved  out  of  the  country-''^') 

Finally,  in  1733,  John  Naas  removed  to  America. 
Here  Alexander  Mack  reconciled  Elder  Naas,  and 
he  organized  the  congregation  at  Amwell,  New  Jersey. 
After  that  Christian  Libe  was  in  full  charge  at  Crey- 
felt.  The  congregation  dwindled  away  and  finally 
went  to  ruin.  Libe  became  a  merchant  and  married 
as  Hacker  had  done,  and  in  violation  of  his  own  rules, 
outside  the  congregation. 

This  was  the  last  organized  activity  in  Europe  until 
the  recent  mission  work  in  Sweden  and  Denrhark. 

And  since  all  the  leaders  of  the  church  in  Europe 
came  to  America,  excepting  Elder  Christian  Libe,  it 
has  seemed  best  to  treat  of  the  details  of  activity  in 
Europe  under  the  chapter  on  "The  Leaders  iji  Pioneer 
Days,"  the  reader  is  referred  to  that  topic  for  fuller 
discussion  of  the  work  in  Germany. 

After  an  exhaustive  search  I  have  been  able  to  se- 
cure a  fairly  large   list  of  members  in  the  European 


(i)  Goebel's  Christliclies  Leben,  Vol.  Ill,  p.  776. 


Bra?ic]ics  of  the  JSIotlicr  Congregation.  53 

congregations.  This  list  is  by  no  means  complete; 
but  it  is  vastly  more  complete  than  any  list  yet  given 
to  the  public,  and  will  not  be  without  value  and 
interest  to  those  whose  hearts  warm  towards  the  firs', 
members  of  the  church  of  the  Brethren  and  whose 
spirits  are  athirst  for  the  truth.  I  have  thought  it 
best  to  give  in  connection  with  the  name  such  facts 
as  I  have  been  able  to  glean  concerning  each  one. 
The  sources  of  this  information  are  so  diverse  and,  in 
many  cases,  inaccessible,  that  I  have  cited  none.  The 
facts,  however,  have  in  each  case  ample  justification. 


CHAPTER  v.— A  List  of  the  Members  Who 
Joined  the  Church  in  Europe. 


Albertus,  Brother,   lived  at  Falckner's    Swamp,    Pa., 
in   1724.     On  the  first  great  visitation   of   the 
Germantown   members    to   all   their  Brethren, 
begun    October    23,     1724,     they     stopped    at 
Brother  Albertus'  house  and  held  a  commun- 
ion or  love-feast  service.     Doubtless   came  to 
America  with  Peter  Becker. 
*Amwigh  (Amweg),  Leonard. 
*Amwigh,  Magdalena,  wife  of  Leonard. 
*Amwigh,   John    Michael.     Son    of   above    and    came 
with  them. 
Arian,  Peter,  a  Hollander,  who  joined  the  church  in 

West  Friesland.     Did  not  come  to  America. 
Augustin,  a  brother   in  Westervain  known  to  Alex- 
ander Mack. 
*Bayly,  Nicholas. 
Becker,  Peter,   first  minister  in  America.     See    page 

191. 
Becker,  Dorothea,  wife  of  Peter. 
*Becker,  Valentine. 
*Becker,  Stinkee,  wife  of  Valentine. 
*Bender  (Benter),  Hisbert. 
*Bender,  Catharine,  wife  of  Hisbert. 
Bender,  a  sister  at  Creyfelt  for  whom  John    Naas  had 
the  highest  regard. 
*Bony,  Andrew,  one  of  the  original  eight  at  Schwarz- 


*Came  to  America  with  Alexander  Mack  in  1729. 

(54) 


List  of  Members.  5  5 

enau,  went  with  Mack  to  West  Friesland, 
thence  to  Pennsylvania  with  him  in  1729. 
Died  October  8,  1741. 

*Bony,  Joanna  Margaret,  wife  of  Andrew,  and  former- 
ly the  Widow  Noethiger,  one  of  the  original 
number  at  Schwarzenau,  afterwards  married 
Andrew  Bony  and  accompanied  him  to  Amer- 
ica in  1729. 

*Bosserdt,  (Possert)  Jacob,  Sr.,  came  to  America  with 
his  sons  and  second  wife  in  1729,  with  Alex- 
ander Mack. 

*Bosserdt,  Jacob,  Jr.,  son  of  Jacob  Sr. 

*Bosserdt,  John,  son  of  Jacob,  Sr. 
Bosserdt,  Susanna,  first  wife  of  Jacob,    Sr.,    died    in 
Germany. 

*Bosserdt,  Marilis,  second  wife  of  Jacob,  Sr. 

*Bosserdt,  Eva,  wife  of  one  of  the  sons. 

*Bradford,  Matthew. 

*Brunner,  Joseph, 

*Campbin,  Maria  Magdalena. 
Gate,    Den,   one    of  the   Hollanders,  who  joined  the 
church  in  West  Friesland.     The  spelling  may 

be    wrong.     It    may   be   Sister   Kate   (?), 

mentioned  by  Alexander  Mack,  Jr. 
Clemens,  a  brother  beloved  at  Creyfelt  in  1733. 
Charitas,    a   sister   at   Schwarzenau,    whose    death    is 

noted  by  Alexander  Mack,  Jr. 
Christina,  a  sister  who  joined  the  church  at  Schwarz- 
enau.    She    was    taken    from    the    foundlings' 
home,      never      married      and     "triumphantly 
passed  away  at  Schwarzenau." 

*Contee,  Hans. 


♦Came  to  America  with  Alexander  Mack  in  1729. 


This  family  of  six  came  with  Alex- 
ander Mack  in  1729.  Father,  moth- 
er, and  four  sons.  They  may  be 
the  same  as  the  modern  family  of 
Krupp,  in  the  eastern  part  of  Penn- 
sylvania. Daniel  was  sick  on  the 
voyage.  Jacob  was  also  sick  on  ar- 
rival at  Philadelphia. 


56  History  of  the  Brethren. 

*Crist,  John  Martin,  came  with  Mack  and  was  perhaps 

a  brother  of  Anna. 
*Crist,  Anna  Catherine,  sister(?)  of  John  Martin  Crist. 
*Cropp  (Kropf,  Crolf)  Daniel, 
*Cropp,  Jacob, 
*"Cropp,  Andrew, 
*Cropp,  Christian, 
*Cropp,  Christina, 
*Cropp,  Christian,  Jr. 
*Dieter,  George. 
*Diehl  (Dihll),  Alexander. 

Du  Boy,  Abraham,  a  minister  of  note.     Sec  page    144. 
*Durster,  Philip  Michael, 
Eckerlin,  Michael.     See  page  349  for  a  discussion  of 

the  Eckerlin  family. 
Eckerlin,  his  wife. 
Eckerlin,  Samuel. 
Eckerlin,  Israel. 
Eckerlin,  Imanuel. 

Eckerlin,  Daniel,  a  friend  of  Alexander  Mack,  Jr. 
Eckerlin,  Gabriel. 
*Eley  (Ellen,  Elee),  Ulrich. 
*Eley,  Eve  Tabatha,  wife  of  Ulrich. 
Eicher,  Daniel.     Whether  the  Eichers  joined  in  Eu- 
rope or  Pennsylvania  is  not   known.     On   the 
first    missionary  journey,   1724,  the  third  love- 
feast     was    held    at    Martin    Urner's    on    the 
Schuylkill;     "two     persons"     were     baptized. 
This    may    have    been    Eicher   and   his    wife. 
Daniel  was  a  leading  man  in  the  church,  and 
two  of  his  daughters  were  the  first  women  to 
put    themselves    under    Beissel's    care.     They 


♦Came  to  .America  with  Alexander  Mack  in  1729. 


List  of  Mc7iibcrs.  57 

left  home  for  Ephrata  in  1726.  They  were  re- 
ceived and  a  house  built  for  them  on  the  Mill 
Creek  in  Lebanon  County,  close  to  Beissel's 
{Chronicon  Ephratcfisc,  pp.  24,  34,  45).  He  died 
at  a  ripe  old  age,  February  1,  1773.  His  son 
Daniel,  also  a  member,  died  February  i,  1773. 
His  youngest  daughter,  Naomi,  lived  in 
Ephrata  with  her  sisters,  was  a  writer  of  spirit- 
ual hymns  of  considerable  merit.  She  died 
September  14,  1757,  aged  33  years  and  3 
months. 

Eicher,  wife  of  Daniel.     Died  at  Ephrata  in  1737. 

Eicher,  Anna,  daughter  of  Daniel.  She  and  Maria 
entered,  in  1726,  the  celibate  life  under  Beissel. 
Died  at  Ephrata  in  1748.  She  is  said  to  have 
proposed  marriage  to  Conrad  Beissel  and  up- 
on his  refusal  preferred  scandalous  charges 
against  him.  These  she  finally  confessed  were 
untrue.  She  soon  after  married  and  died  the 
evening  of  her  marriage. 

Eicher,  Maria,  daughter  of  Daniel.  She,  with  Anna, 
removed  to  Ephrata  in  1732.  She  was  Prior- 
ess of  the  Sister  house.  She  was  a  woman  of 
strong  character,  and  died  Dec.  24,  1784,  aged 
74  years. 
*Fiersler,  Philip  Michael. 

*Fiersler,  Maria  Catherine,  came  to  America  with  her 
husband,  Philip. 

Fischer,  Johanna,  lived  and  died  at  Altoona  in  Ger- 
many. 
*Flickinger  (Fluckiger)  Johannes.     He  was  unmarried 
and  died  in  America. 


♦Came  to  America  with  Alexander  Mack  in  1729. 


58  History  of  the  Brcthrc?i. 

Frantz,  Michael,  an  active  member  in  Pennsylvania. 
Died  December,  1747. 

Frantz, ,  wife  of  Michael. 

Frantz, ,  daughter  of  Michael,  and  a  member  on 

statement  of  Alexander  Mack,  Jr. 

Frey,  Andreas,  first  Elder  of  the  Falckner's  Swamp 
congregation,  appointed  March  8,  1728,  b}- 
Conrad  Beissel.  Congregation  then  had  eight 
members.  Five  more  joined  in  May.  He  was 
one  of  the  three  trustees  of  Zinzendorf's  Church 
in  the  Spirit  in  1742.  He  was,  moreover,  a 
man  of  moral  energy  and  Christian  rectitude. 

Fritz,  Daniel,  a  member  of  the  congregation  at 
Schwarzenau. 

Fritz,  Lisz,  wife  of  Daniel,  also  a  member  of  the  con- 
gregation at  Schwarzenau. 
*Galler,  Samuel, 
*Galler,  Dorothea,  wife  of  Samuel. 

Gansz,  George  Balser,  attended  first  love  feast  in 
America.  He  was  much  beloved.  Came  from 
Umstatt,    joined    church    in    Germany    before 

1715- 
Gansz,  Angenes  Joanna,   wife    of    Balser.     Attended 

first  love  feast  in  America. 

Gomerry  (Gommere),  John,  came  to  America  in  1719 
with  Peter  Becker.  In  his  house  in  German- 
town  the  first  love  feast  was  held,  Christmas 
eve,  1723.     See  page  156. 

Gomerry,  Anna,  wife  of  John,  a  faithful  and  zealous 
sister. 

Gorgas, ,  a  widow. 

Gosen,  Gojen,  a  Mennonite  preacher  at  Cre\felt,  who 


♦Came  to  America  with  Alexander  Mack  in  1729. 


List  of  Members.  59 

was  in  September,  1724,  rebaptized  by  immer- 
sion in  the  river  Rhine. 

Grau  (Grahe),  William,  married  a  daughter  of  John 
Naas  by  his  first  wife,  member  at  Creyfelt. 
He  joined  with  five  others  in  1714,  when  he  was 
21  years  of  age.  For  this  he  and  his  compan- 
ions were  thrown  into  the  Giilch  prison  for 
four  years. 

Grau, ,  wife  of  William,  daughter  of  John  Naas. 

Grau,  Jacob,  joined  the  Creyfelt  congregation  in 
1714,  and  with  his  brother  Wilhelm  was  set  to 
hard  work  in  Gulch  prison. 

Gramo,  ,  a  member  at  Creyfelt  to  whom   John 

Naas  sends  greeting  from  Germantown  in  1733. 

Grebi,  (Graben),  George,  known  to  Alexander  Mack, 
Jr.  Attended  a  great  meeting  in  Holland  and 
debated  against  Alexander  Mack  on  the  ten- 
dency to  form  too  close  a  congregational  unit 
and  too  rigid  a  sect.  Grebi  plead  for  a  more 
liberal  spirit  and  was  content  simply  to  be 
against  ritualism.  Mack  urged  the  need  of  a 
bond  of  union,  based  upon  the  Bible's  teach- 
ings. He  was  one  of  the  original  eight  at 
Schwarzenau. 

Grebi,  wife  of  George. 
*Gundi  (Gunde),  Hans,  a  member  from  Creyfelt,  who 
was  living  in  Germantown  in  1733. 

Hacker  (Hager,  Hoecker),  Henry.  In  1733  he  lived 
in  Germantown  in  half  a  house;  the  other  half 
was  occupied  by  Valentine  Mack  and  wife. 
With  Hacker,  Alexander  Mack,  Jr.,  made  his 
home.     It  was  here  that  A.  Mack,  Jr.,  hospita- 


*Came  to  America  with  Alexander  Mack  in  1729. 


6o  History  of  the  Brethren. 

bly  entertained  Stephen  Koch.  Henry  Hack- 
er ended  his  days  as  a  solitary,  i.  e.,  unmarried, 
at  Ephrata. 

Hacker    (Hoecker),    ,    a    member    at    Creyfelt, 

whose  marriage  was  the  occasion  of  the  first 
division  in  the  church. 

Hacker, ,  wife  of  above,  also  a  member  at  Crey- 
felt.    Her  father  was  a  Mennonite  preacher. 

Hacker. 

Hageman,  John    Henry,  lived  at   Falckner's  Swamp. 
An  important  meeting  was  held  in  his  house  in 
1728.     {Ephrata  Oironiclcs,  p.  41.) 
*Hammer,  Rinehart. 

Hammer,  Susan. 

Hendrickson,  Dirck,  a  Hollander  who  joined  the 
church  in  West  Friesland. 

Henkle,  Johann,  joined  the  Creyfelt  congregation  in 
1714.     He  suffered  for  this  by  imprisonment  in 
Giilch  prison  for  four  years. 
*Hinschle  (Hisle),  Valentine  Gerhart,  same,  no  doubt, 

as  Hissle,  as  given  next  below.  • 

*Hissle    (Hisle),    John,    arrived    in    Philadelphia    too 
sick  to  leave  vessel  at  once. 

Hissle,  Susannah  Catrina. 

Hildebrand,  Johannis,  attended  first  love  feast  in 
America.  Father-in-law  of  Valentine  Mack. 
A  preacher  of  some  note,  a  man  of  good  re- 
pute, who  with  his  son-in-law  and  Henry 
Kalckglasser  joined  the  Ephrata  Society.  He 
died  in  1765. 

Flildebrand,  Maria,  wife  of  John.  Attended  first 
love  feast  in  America.     Died,  1757. 

Hirsch, ,  a  single  brother  in  Schwarzenau. 


*Came  to  .America  with  Alexander  Mack  in  i7;9. 


List  of  Members.  6i 

*Hoffart,  Christian. 
*Hoffart,  Anna  Margaret, 
*Hoffart,  Jorick. 
*Hoffart,  Anna  Margaret,  Jr. 
*Hopbach,  John  Jacob. 
*Hopbach,  Magdalena. 
*Holtzstein,  Heinrich. 

Hoening,  John  George. 

Holzapple    (Holzapfel),    Henry,    attended    first   love 
feast    in    America,    joined    at    Creyfelt    before 

1715- 
Holzapple,  Lena. 

Hochmann,  Ernst  Christian,  claimed  as  a  Brother  by 
Alexander  Mack,  Jr.     He  died  at  Schwarzenau 
1723.     See  page  26. 
Hoheim,  ,   a   brother  living   in  Altoona  in  Ger- 
many,   whose    death    is    noted    by    Alexander 
Mack,  Jr. 
Hubert,  Jerrich.     John  Naas  mentions  him  as  a  mem- 
ber at  Creyfelt  in  1733. 
Huisinga,  Jacob   Dircks,  joined  the   church   in    West 
Friesland.     Was  a  Hollander. 
*Iller,  Conrad. 
*Iller,  Margaret. 
*Iller,  Maria. 
*Iller,  Elizabeth. 
Jans,  Albert,  a  Hollander  who  joined  the  church  in 
West  Friesland. 
*Kalckglasser  (Kalklieser,  Kalckloser),  John  Henry,  a 
minister  of  note  in  the  early  church.     He  was 
born  in  Frankenthal,  Germany,  and  was  called 
to    the    ministry  in   Schwarzenau   before    1715. 


♦Came  to  America  with  Alexander  Mack  in  1729. 


62  History  of  the  B  ret  lire  ?i. 

He  ended  his  days  at  Ephrata.  Of  him  it  is 
said,  he  was  not  rebaptized  on  joining  the 
Ephrata  Society,  and  likewise,  later  on,  some 
of  the  Ephrata  Society  were  admitted  to  the 
Tunker  Church  without  rebaptism  {Chro?iico?i 
Ephratensc,  p.  52).  In  1835  Henry  Klackglas- 
ser  was  the  oldest  minister  of  the  Germantown 
congregation,  and  had  baptized  many.  He 
died  February  29,  1748,  aged  52  years.  "He 
led  in  his  doings  and  life  a  lowly,  retired,  fer- 
vent course;  what  he  experienced  gave  he 
never  unto  day.  His  death  was  also  as  if  he 
only  his  outer  shell  had  cast  off." — From  Regis- 
ter of  the  Ephrata  Community . 

Kalckglasser,  Anna  Margareta,  wife  of  John  Henry. 
She  died  at  Ephrata  in  1757. 

Kalckglasser, . 

Kalckglasser, . 

Kalckglasser,  Emanuel,  known  personally  by  Alex- 
ander Mack,  Jr.,  who  records  his  death. 

Kalckglasser,  Katharine,  wife  of  Emanuel. 
*Kalckglasser,  Christophel.     Alexander  Mack,  Jr.,  re- 
cords his  death  in  America. 

Kalckglasser,  Marie  Liesel,  wife  of  Christophel. 
*Kalkglasser,  Jacob. 
*Kalckglasser,  Agnes. 

Kalb  (Kolb,  Kulp,  Culp),  Conrad. 
*Kalb,  Hans  Gasper. 
*Kalb  (Kulp),  Anna  Phillis. 

Kempfer,  Johannis.  He  attended  first  love  feast  in 
America.  He  was  both  edifying  as  a  speaker 
and   gifted   in   prayer.     Was   proposed  as  min- 


*Came  to  America  with  Alexander  Mack  in  1729. 


List  of  Members.  63 

ister  over  Conestoga  congregation,  but  did  not 

go,  Beissel  being  in  charge. 
Kebinger,    Will,    was    a    member    in    Holland.     He 

served  sentence  in  the  prison  of  Giilch  for  his 

religion. 
Kitzinger,  Johannis,  probably  joined  church  in  Crey- 

felt,  but  did  not  come  to  America. 
Kitzinger,  Johanna,  wife  of  Johannis. 
*Kitzintander,  Anna  Barbara. 
*Kitzintander,  Christian. 
*Kipping,    Johannis,    one    of    the    original    eight    at 

Schwarzenau. 
*Kipping,  Johanna,  wife  of  above,  and  with  him  joined 

at  Schwarzenau  in  1708. 
*Kipping,  Sivilla. 
*Kipping,  Anna. 
*Kissle  (Kessell),  John  Jacob. 
*Kissle,  Hans  Urick. 
*Kissle,  Christina  Margaret. 
*Kissle,  Anna  Barbara. 

Kiebel,  Hans  Jacob. 
*Klauser,  Anna  Maria. 
*Klauser,  Hans  George. 

*Knipper  (Knepper),  Veronica,  wife  of  Wilhelmus. 
*Knipper  (Knepper),  Wilhelmus,  joined  the  Creyfelt 

congregation    in    1714.     Served    four   years    in 

Giilch  prison  for  his  religion's  sake. 
*Knight,  John  Jacob. 
*Knecht,  John  Jacob. 
Kocker,   Peterde,  a   Hollander,    converted    by    Alex- 
ander Mack,  a  member  in  West  Friesland. 
Kocker,    Yellis    de,    one    of   the    twelve     Hollanders 


*Came  to  America  with  Alexander  Mack  in  1729. 


64  History  of  the  JSrethre?!. 

known  to  Alexander  Mack,  Jr.,  as  members  in 
West  Friesland. 

Kocker,  Michael  de,  a  Hollander,  joined  the  West 
Friesland  congregation. 

*Koch,    Hans    Georg,   a    friend   of   Alexander    Mack, 
and  a  faithful,  active  member. 

Koch, ,  a  faithful  member,  wife  of  Hans  Georg. 

Koch,  Stephen.     See  page  133. 

Koch,  Jacob,  attended  first  love  feast  in  America. 
He  married  in  America.  His  wife  was  Anna 
Elizabeth.  She  and  their  daughter  Catharine, 
who  died  single,  were  also  members. 

Koster,  John  Peter. 
*Kress,  John  Martin. 
*Krolf,  John  Christian. 
*Latrine,  Anna  Marie. 
Libe  (Liebi,  Levy),  Christian.     See  page  131. 

Lingen, ,  a  member  at  Creyfelt  in  1733. 

*Lisley  (Leslie),  David. 

*Lisley,    Peter.     His   death    is    noted    by    Alexander 

Mack,  Jr. 
*Lisley,  Jacob. 
*Lisley,  Anna  Catharine. 
*Lisley,  Maryles. 
*Liskes,  Paul. 
*Lipkip  (Lipekip),  Paul. 
Loback  (Laubach),  John,  member  of  the  congrega- 
tion  at    Creyfelt   as    late    as     1739.     Was    im- 
mersed in  the  river  Wupper  in  1714.     Served 
four  years  imprisonment  in   Giilch   prison   for 
his  religion.     He  was  a  warm  friend  of  Stephen 


*Came  to  .'America  with  .Alexander  Mack  in  1729. 


List  of  Members.  65 

Koch    with    whom    he   regularly   corresponded 
after  Koch  came  to  America. 

Loser,  ,  a  member   known  to  Alexander  Mack, 

Jr.     His  mother  also  was  a  member. 

Loser, ,  first  wife  of  the  above. 

Loser, ,  second  wife  of  above. 

Mack,  Alexander,   founder   of  the   church,  came  to 
America  in  1729.     See  page  71. 
*Mack,    Anna    Margaretha,    wife    of   founder,    one    of 

the  original  eight.     Died  August  11,  1758. 
*Mack,  Alexander,  Jr.,  a   noted  writer  and  preacher. 

See  page  211. 
*Mack,  John  Valentine,  son  of  founder.     Died  1755. 
*Mack,  Johannes,  son  of  founder. 
Mack,  wife  of  Valentine  and  daughter  of  John  Hilde- 

brand. 
Mack,  wife  of  John. 
Mack,  wife  of  Alexander,  Jr. 
*Matten,  Christopher. 
*Matler,  Christian. 
Martin,  Christopher.     His  death  is  noted  by    Alex- 
ander   Mack,    Jr.,    who    calls    himx    "Brother 
Christopher  Martin." 

Martin, ,  wife  of  above,  a  member  in  Germany. 

Martin, ,  mother  of  Christopher,  and  a  member 

in  Germany. 
*Meinterfeer,  (Mickinterfer),  Johannis. 
*Meinterfeer,  Phronik. 

Miller, ,  a  member  at  Creyfelt  as  late  as  1733. 

*Mittledorff,  Heinrich  Peter. 
Mum.ertin,  Maria,  a  member  at  Creyfelt  in  1733. 
Naas,  John.     See  page  100. 


*Came  to  America  with  Alexander  Mack  in  1729. 


66  History  of  the  Brethren. 

Naas,  first  wife  of  above,  died  in  Creyfelt. 

Naas,  Margaret,  second  wife  of  above,  came  to  Amer- 
ica in  1733. 

Naas,  daughter  of  John,  by  his  first  wife.  Married 
William  Grau  at  Creyfelt. 

Naas,  Jacob  Wilhelm,  son  of  John.  Came  to  Amer- 
ica in  1735.     His  wife,  Mary,  came  with  him. 

Naas,  Mary,  wife  of  Jacob  Wilhelm. 

Noethiger,  Joanna,  a  widow;  one  of  the  original  eight 
at  Schwarzenau.     Later   she    married   Andrew 
Bony. 
*Perger,  Johannes. 
*Perger,  Anna  Ursella. 

Peterson,  Pardoldt,  a  member  living  at  Altoona    in 
Germany.     He  died  at  that  place. 
*Pettikofer    (Petenkoffer)    John.      See     Germantown 
congregation,  page  166. 

Pettikofer,  wife  of  John. 

Pfau,  Adrian,  a  Hollander  who  joined  the  church  at 
West  Friesland,  whom  Alexander  Mack,  Jr., 
calls  "The  wonderful  and  by-God-called  Al- 
moner, who  gave  annually  100,000  Dutch 
guilders  out  of  his  fortune  in  Amsterdam." 
Brother  Pfau  was  a  deacon  of  the  church  and  a 
man  of  high  rank,  perhaps  a  nobleman. 

Pfau,  Michael. 

Pfau, ,  wife  of  Michael. 

*Ponne,  Andreas. 
*Ponne,  Joanna  Margaret. 

Price  (Priesz),  Johannis,  a  minister  of  note  at  Crey- 
felt.    Attended  first  love  feast  in  America. 

Price,   Jacob,    Sr.     He    and    his    wife    were   members 


♦Came  to  America  with  Alexander  Mack  in  1729. 


List  of  Members.  67 

known  to  Alexander  Mack,  Jr.  Jacob  Price 
accompanied  John  Naas  in  1715  on  his  mis- 
sionary tour  in  Germany.  He  came  to  Amer- 
ica and  is  buried  near  the  Indian  Creek  meet- 
inghouse in  Montgomery  County,  Pa.  It  is 
possible  that  the  Johannis  Price  above  noted  is 
the  same  as  Jacob  Price.  If  so,  this  Jacob 
came  to  America  with  Becker  in  1719. 

*Prunder,  Johannis. 

*Prunder,  Joseph. 

*Prunder,  John. 

*Prunder,  Catharine  Lisbet. 
Ritter,  Daniel,  living  in  Germantown  in  October,, 
1733.  Attended  first  love  feast  in  America. 
He  was  called  by  Alexander  Mack,  "the  be- 
loved brother."  His  wife  was  also  a  member, 
but  probably  joined  in  America,  as  she  was 
not  at  first  love  feast. 

*Rafer,  Feltin. 

*Rafer,  Anna  M.  Barbara. 
Rose,  Livi,  a  Hollander,  converted  in  West  Friesland 

by  Alexander  Mack. 
Rohr, ,  a  member  at  Creyfelt. 

*Schneider  (Snyder),  Matheis. 

*Schneider,  Jacob. 

*Schneider,  Christian. 
Schneider,  Heinrich,  a  member  at  Conshohocken. 
Schneider,  Heinrich,  a  member  in  Germantown. 

*Schneider,  Magdelin. 

*Schneider,  Susanna. 
Schneider,  Peter,  died  November  2,  1741. 


*Came  to  America  with  Alexander  Mack  in  1729. 


68  History  of  the  Brethren. 

Schreder,  Jacob,  a  member  in  Germany,  whose  wife 
was  the  first  woman  elder. 

Schreder,  wife  of  Jacob,  the  first  woman  elder  of  the 
'' Gemeine."     "After   her    husband's   death    she 
lived   seven    years   and   served    the    congrega- 
tion."— Akxa?ider  Alack,  Jr. 
*Schlachter  (Slaughters),  Hans. 

Schmit,  Hans  George,  a  member  of  the  congregation 
at  Creyfelt. 

Schmit,  wife  of  George,  also  a  member  at  Creyfelt. 

Schmit,  Jacob,  a  member  at  Creyfelt,  to  whom  John 
Naas  was  much  attached. 

Stetzius,  Luther,  a  member  of  the  congregation  at 
Creyfelt.  John  Naas  sends  him  fraternal 
greeting  in  October  1733.  He  endured  untold 
hardships  in  Giilch  prison  with  five  other 
Brethren,  for  his  religion's  sake.  He  was  bap- 
tized in  1714,  "in  running  water  in  the  Wupper 
river." 

Strizka,    ,    a    Polish    nobleman,    a    member     at 

Schwarzenau,  known  by  Alexander  Mack,  Jr., 
who  notes  his  death. 

Sweitzer,  Lorentz. 

Sweitzer, ,  wife  of  Lorentz. 

*Till,  Alexander.  ^ 

Traut,  Johann  Heinrich,  a  member  who  never  mar- 
ried. Joined  church  in  Schwarzenau  before 
171 5  with  his  brothers,  Jeremiah  and  Balser. 
Came  to  America  with  Peter  Becker  in  1719, 
attended  first  love  feast  in  America,  was  active 
in  the  first  great  missionary  tour  and  seems  to 
have  had  next  to  Peter  Becker  power  and  in- 


*Came  to  America  with  Alexander  Mack  in  1729. 


List  of  Members.  69 

fluence  in  organizing  new  congregations.  He 
lived  at  Germantown,  and  died  January  4,  1733. 
Stephen  Koch  says  of  him,  "He  was  an  im- 
portant brother  and  when  I  saw  Brother  Traut 
pass  from  time  to  eternity  my  heart  was  sor- 
rowful and  deeply  grieved  and  it  made  such  a 
deep  impression  upon  me  that  I  continually 
sighed  unto  God." 

Traut,  Jeremiah,  attended  first  love  feast  in  America. 
Never  married. 

Traut,  Balser,  attended  first  love  feast  in  America, 
was  twice  married. 

Traut, ,  first  wife  of  above. 

Traut, ,  second  wife  of  above. 

Traut,  Magdalena,  attended  first  love  feast  in  Amer- 
ica. 
*Ulland,  Matthias. 
*LJlland,  Johannis. 
*Vetter,  George. 

Vetter  (Fetter),  Lucas,  a  member  in  Germany, 
known  by  Alexander  Mack,  Jr.  He  never 
came  to  America.  He  was  one  of  the  original 
eight  at  Schwarzenau. 

Vetter,   ,    wife    of    Lucas  and  a  member   of   the 

church,  but  joined  at  Schwarzenau  after  1708. 
*Weiss     (Wiss),    Jacob.     His    death    is    recorded    by 

Alexander  Mack,  Jr. 
*Whitman,  Maria  Phillis. 
*Wichtman  (Whitman),  Johannis. 

Wintersee,  Johannis. 

Zettel,  Philip,  a  brother  whose  death  is  lamented  by 
Brother  Mack. 


*Came  to  America  with  Alexander  Mack  in  1729. 


70  History  of  the  Brethren. 

Zettcl, .  wife  of  Philip. 

Zwingcnberg,    ■ .     John     Naas    in    October     1733 

sends    fraternal    g^reeting    to    this    Brother    at 

Creyfelt  from  Germantown. 


CHAPTER  VI. — The  Leaders  in  Germany, 


/.  Alexander  Mack. 

To  Alexander  Mack  the  church  must  ever  turn  with 
gratitude  and  reverence.  In  the  midst  of  persecutions 
and  in  an  age  of  religious  fanaticism,  surrounded  by 
men  of  all  shades  of  belief,  he  heroically  stood  for 
the  truth  as  he  saw  it.  Around  him,  no  doubt  im- 
pressed by  his  piety  and  honesty,  gathered  faithful 
followers — men  and  women  who  abandoned  former 
religious  organizations  and  stood  with  him  for  the 
truth  of  God  as  revealed  in  Christ.  To  him  we  are 
indebted  for  our  church  organization  and  for  the 
principles  that  bind  into  a  Christian  unit)'  the  mem- 
bers of  God's  visible  church. 

He  was   born   in    1679  at  Schriesheim  an  der  Berg- 

strasse.     He    was    a  wealthy  man,   owning   mills    and 

vineyards.     He  was  bred  of  pious  parents  and  in  the 

Presbyterian    (Reformed)     faith.      He    early    became 

dissatisfied    with    the    ecclesiastic    domination    of    the 

state    religions    and    became    a  Separatist.     With    his 

wife,    Anna    Margaretha,    he  endured  persecution   for 

his  conscience's  sake  and  eventually  was    obliged   to 

leave    home    and    put    himself   and    family   under  the 

friendly  protection  of  Count  Henry  of  Schwarzenau. 

This  was   prior  to   1708.     At  Schwarzenau  he  became 

(71) 


']2  History  of  the  Brethren. 

identified  with  the  Pietist,  Hochmann,  and  accom- 
panied him  upon  many  of  his  journeys  along  the 
Rhine.  On  these  journeys  Mack  frequently  preached 
to  the  persecuted  people,  and  longed  for  the  time 
when  they  with  his  own  dear  ones  might  have  relig- 
ious rest  and  a  church  home. 

During  all  this  time  Alexander  Mack  was  a  careful 
student  of  the  Bible  and  of  all  theological  works.  He 
knew  the  history  of  the  church  from  the  apostolic 
age  to  his  own  time.  Convinced  at  last  that  it  was 
impossible  to  live  in  the  organized  churches(')  and 
equally  impossible  to  please  God  by  remaining  simply 
a  Separatist  he  resolved  to  organize  a  new  church, 
based  upon  primitive  Christianity  and  honoring  the 
ordinances  as  commanded  by  Christ.  Upon  the  ques- 
tion of  baptism  he  took  advanced  grounds,  insisting 
that  it  should  be  "in  flowing  water  and  with  complete 
submersion." 

Hochmann  was  at  this  time  in  the  Niirnberg  prison. 
He  inclined  to  be  content  witii  the  milder  form  of 
pouring.  But  Mack,  his  most  faithful  friend,  declared 
for  trine  immersion.  Concerning  trine  immersion 
Hochmann  wrote,  "Such  baptism  I  would  surely  ob- 
serve if  God  would  'awaken'  some  of  his  witnesses  in 
favor  of  it,  and  if  such  souls  out  of  the  grace  of  God 
also  were  willing  to  suffer  and  to  risk  all  for  the  sake 


(i)  Pope  Leo  X.  is  reported  to  have  said  to  Cardinal  Bembo,  "  All  the  world 
knows  how  profitable  this  fable  of  Christ  has  been  to  us  and  to  ours."— Z)'^?<- 
bigne's  History  of  the  Reformation,  Book  /,  Chapter  7. 


The  Leaders  in  Gerinaiiy.  73 

of  it,  and  yet  remain  faithful  to  Christ;  for  such  things 
nowadays  are  followed  by  nothing  but  crosses  and 
tribulations,  as  antichrist  will  rage  yet  fiercely  against 
the  members  of  Christ,  and  hence  one  must  well 
count  the  cost  beforehand,  if  one  wants  to  be  able 
to  follow  willingly  the  Lord  Jesus  in  all  things. 
Without  this  true  following  of  Christ  the  water-bap- 
tism, even  if  performed  on  adults  after  the  example 
of  the  primitive  Christians  would  avail  little  or 
nothing. "(i)  He  also  in  the  same  letter  treats  of  the 
Lord's  Supper,  which  he  had  omitted  entirely  on 
account  of  the  abuse  of  it  and  the  hypocrisy  con- 
nected with  it, (2)  and  which  Mack  and  his  followers 
were  resolved  to  introduce  as  an  ordinance  of  the 
new  church.  "The  foundation  of  it  must  be  in  the 
love  of  Jesus  and  in  the  real  communion  of  Brethren. 
Wherever  the  love  of  Jesus  unites  the  hearts  inwardly 
and  has  urged  them  to  hold  the  outward  love  feast 
in  the  memory  of  the  Lord  Jesus,  and  also  allows 
their  life  to  be  changed  for  the  sake  of  Jesus  Christ 
and  his  congregation,  thus  professing  with  heart  and 
mouth  and  deed  the  death  of  Christ,  against  that  I  ivill 
not  sta?id,  since  it  is  in  accord  with  the  Scriptures." 

In  a  subsequent  letter  he  says,  "  I  have  no  objection 
if  any  man  for  the  sake  of  conscience  wants  to  be 
completely  immersed  {eindumpehi).'' 


(i)  Goebel's  Christliches  Leben.  Vol.  III. 

(2)  Luther  says  an  Augustine  Monk  at  Rome  in  the  sacramental  service 
said,  "  Bread  thou  art,  and  bread  thou  shalt  remain;  wine  thou  art  and  wine  thou 
shalt  remain." — Painter's  Luther  on  Editcatwn,  p.  15. 


74  History  of  the  Brethreti. 

It  will  be  seen  that  Hochmann  did  not  differ  from 
Mack  upon  the  scriptural  right  to  observe  these 
ordinances.  He  simpl}'  feared  that  an  acknowledg- 
ment of  them  as  necessary  to  a  religious  life  would 
lead  to  the  sham  and  formalism  he  so  much  detested. 
Formal  religion  had  so  persecuted  the  pious  old  man 
that  he  even  hesitated  to  reestablish  apostolic  meth- 
ods. Mack  in  this  crisis  is  the  real  hero.  To  him 
consequences  were  left  with  God.  The  one  question 
was,  what  is  right? 

Upon  this  these  two  friends  parted,  Hochmann  to 
spend  his  last  days  in  sorrow  and  in  poverty;  Mack 
to  become  the  founder  and  director  of  a  new  church. 
In  spite  of  this  it  is  perhaps  true,  as  cited  in  the  life 
of  Hochmann,  that  Hochmann  did  eventually  become 
the  disciple  of  Mack  and  accept  immersion.  Goebel 
says  he  "upheld  the  bond  of  brotherly  love"  with 
the  Brethren,  and  at  one  of  the  meetings  in  Switzer- 
land he  preached  to  the  congregation.  Alexander 
Mack  was  present.  He  did  not  approve  of  Hoch- 
mann's  discourse  and  publicly  protested  against  his 
teachings,  and  called  Hochmann  an  erring  spirit 
{Irrgcist).  To  this  Hochmann  made  no  response,  but 
at  the  close  of  the  meeting  he  arose,  embraced  Bro. 
Mack,  kissed  him  in  a  hearty  and  brotherl)-  manner 
and  said  to  him  smilingly,  "When  thou,  dear  Brother, 
sometime  art  in  heaven  and  seest  me  arrive  there 
also,  then  thou  wilt  feel  glad  and  say,  'See!  there 
cometh  also  our  dear  Brother  Hochmann.'  " 


-»!<?:  V«.(:f^ 


* 


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Hochmanii's  Confession  of  Faith. 


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..^irten unD  lVhr?rn  geferjt  i)a|?  ft/c  .£)ei(igert 5U9«rid)tet  reevfce  jum2B<rcf 
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„^ei|j  (NB.ufit)  tMfiUnid)  )l)Cibt\iii«U^n  ja  >S#o(fcn  xu  ttnDea 
„t5jc^»?«ieinf  (S(^Uitm(\<t)i  er  Ourd)f«ln?ij9;n^(ut«cn)orb«n  baf. 
s>- •  c.  T^on  bit  Obn^fdf glaubc i«fc/Dog \h in  Pf m  Ssd* Der  ^am  mi 
.lOTttlidjcOrf^nungf^t?  treld>cri*  mid)  aiid>fl<tntin  alien  Civil-^^ingtjn 
j.utinrroorjf  nad/D^r  iVbrc  »^ault  Rom.XlII,  1.7.  |)ingogei]  aber  Die  nU 
„0a (y^oitcaj^orf  uiiO  m«in  Wemiffiti/  obcr  t)!e?fr^i>btitSbrif!i|{rfifen/ 


Hochmann  s  Confession  of  Faith. 


M')  U  C*g€» 


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,>l'a{nai rojrD  tic  ubutviifiDen ;  D^nn  a  \\\  Dtr  /j5ri  a'ic r  Jb«rr«!i /  miD  Dec 
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*>  7.  "25-10  If^id)  DeiiPunauiMi  D^r'^IBibcrbnuaungbet  ijtr&ammwr 
,,'\9^fiifd)inaiHan9t/  fo  W  i*  mdjt/  rei.'eshnjus  Loci  kd  Differ  Cnh: 
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,,m*itTcr.aud^burd)  &en  anlxrn  ^ISaniCbniluiTi^^ii'uin  c:'!c>D7ai(c!)(ii  mtt 
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„ituiinid)t  m«J*ti3  gnugmirc  /  uaS  9)Jtnrd)lid)e  Wi:fd)ii4t  *,u  rohOn«- 
„l>mg«ti/ K>eliti<^  Curc^  aDamvsilitjrtnganam/  unD  ran  l)i.bcD  DJ<<f 

„Cap 


Hochinaiifi' s  Confession  of  Faith. 


^^^'j  2j  (•99' 


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,,|bn?fvii  civeifcrDcrtetnen  nu'mMic()cnQ3oiti-a^  iDenuaUel;iebep\>or» , 
,,ffltlent'c  Sinan'irftciitiODubia  au{>  ®ott.c^  '^i^ort  cioitevt  fDcrftcn 
„fortcii ;  unt>  iDciltig  ^ic m:nd))\\fiin  Punftcii  |'ei;nt/fo  ^cutlne^  !$4; 
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,,ev)t!id)  O'SC'tt ^eln  xMlliiKidniyni  l!lI^  Pni!:atid}rtTgraC'i.g}liti/)i'rK 
j.luwiTt  KtuiM.icntintcrHHVui.it!!  X^.tuf  ab'Voi'  olics^v^MitiM'£>id)3cit 
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^,U^(  ^teci?cn  03CttCi-.tanr.tu)',  offvtibabiit  ipcr?t?nnicij':.  Unl>  ob 
,  id)  f'J:oit  '.iiclu mfl)i-  in ricfcm  J^anfe  Ptcrjartc  cicpcr.fvai'tii  ^infii()ro! 
„tV))n Dc>.rf/!ouvr&fid)vod)  m'd)imiferto»"»"ir.  upi-fic^g^cdf ^egtf)cul•c^ 
..^evi  FiicrderichS  Adolph?  ;uv.V^C'ttbftn'^3jitfr  tcr  (iktlltT  did 
..^iafaiesmeinc  (jcifUdH'  QKnbitfc  ui  ccntiiuiivcn/iiiiC/folangeiC^ 
,,lcbt';  ivrl}avve  be?  jjatit'ui  J3cd)availid}c;i  /Piiufc^ 


Untcit(;aiii(}llci- ^orbjttfc 


'^luf^<•m  od)f(>f  Dcrfimold  iill 
CWonuti;  Novenibr.1702. 


E.CHv.Fl. 


© 


P.S. 


Hoclutic.nn's  Confession  of  Faith. 


TJie  Leaders  in  Germany.  83 

Hochmann's  Confession  of  Faith,  written  in  prison  at 
Detmold  in  1702  was  well  known  to  Brother  Mack. 
He  used  it  as  the  basis  of  the  rites  and  ordinances  of 
the  congregation.  It  expresses  more  nearly  than  any- 
other  contemporary  document  the  views  of  the  Breth- 
ren at  Schwarzenau.  For  that  reason  it  is  here  given 
in  the  original  German  from  a  rare  old  print,  and  also 
in  a  literal  translation.  The  Brethren  in  America 
prized  it  so  much  that  Christoph  Saur  at  Germantown 
printed  it  in  1743,  and  a  fragment  of  an  Ephrata  edi- 
tion has  been  found. 

Hochmami  s  Confessiott  of  Faith  (,iyo2). 

After  it  had  been  announced  to  me  last  night  that 
His  Excellency  had  acceded  to  my  dismissal,  respect- 
fully requested,  if  I  would  beforehand  make  a  short 
confession  of  my  belief,  I  have  herewith  given  a  short 
outline  of  this,  as  follows: 

I.  I  believe  an  eternal,  sole,  almighty,  omnipresent 
God,  as  he  has  revealed  himself  in  the  Old  Testament 
as  the  God  of  Abraham,  Isaac  and  Jacob,  but  in  the 
New  Book  as  the  Father,  Son  and  Ghost  (Matthew 
28,  v.  19),  and  I  do  not  consider  it  necessary  in 
my  soul  to  dispute  or  criticise  much  about  it:  but  I 
consider  it  better  to  submit  one's  self  humbly  to  this 
eternal  Godly  being  in  the  Father,  Son  and  Ghost 
and  to  experience  his  inner  working,  just  as  the  Fa- 
ther reveals  the  Son  inwardly  and  the  Son  again  the 
Father,  and  this  by  the  powerful  working  of  the  Holy 
Ghost,  without  which  nothing  can  be  known  in  Godly 
things  and  this  too  is  alone  the  eternal  life,  that  one 
should  rightly  acknowledge  this  one  God,  as  Christ 


84 


History  of  the  Brethren. 


speaks  (John  17:  3):  and  that  I  may  explain  myself 
in  few  words  about  this:  I  pvofess  with  mouth  and 
Heart  the  well  known  old  Ausselic  Creed,  Credo  in 
Deufn,  etc. 

2.  Concerning  baptism,  I  believe  that  Christ  insti- 
tuted it  only  for  the  grown  up  and  not  for  the  little 
children,  because  one  cannot  find  an  iota  of  an  ex- 
press command  about  it  in  the  whole  holy  Scripture; 
for  arguments  and  good  opinions  cannot  be  sufficient 
(hung  together)  on  these  points,  but  there  must  be 
express  commands,  expressed  by  God  or  Christ,  as 
there  is  an  express  command  about  the  circumcision 
of  the  Israelite  children. 

3.  Concerning  the  Lord's  Supper,  I  believe  that 
it  is  instituted  for  the  chosen  disciples  of  Christ,  who 
by  the  renunciation  of  all  worldly  things,  follow 
Christ  Jesus  in  deed  and  truth;  and  that  the  covenant 
of  God  will  be  much  reviled  and  his  anger  inflamed 
over  the  whole  community,  if  the  Godless  children  of 
the  world  are  admitted  to  the  love  feast,  as,  unfortu- 
nately! is  done  at  the  present  time. 

4.  Concerning  perfection  (the  full  coming  of  the 
Spirit),  I  believe  that  although  I  have  been  conceived 
and  born  in  sinful  seed,  yet  that  I  may  be  sanctified 
through  Jesus  Christ,  not  only  justly  but  perfectly, 
so  that  no  more  sin  may  remain  in  me,  when  I  shall 
have  come  to  complete  manhood  in  Christ.  But  I 
do  not  yet  boast  of  having  attained  perfection,  but  I 
acknowledge  with  Paul  that  I  am  striving  to  attain  it 
with  all  earnestness  and  zeal  and  am  consecratingf 
myself  to  God  and  the  Lamb  to  his  complete  service; 
but  that  it  is  possible  for  one  to  become  perfect  is  to 
be  proved  from  the  Holy  Scripture  on  all  pages:  but 


TJic  Leaders  i)i  Germany.  85 

this  time  I  will  only  cite  one  very  clear  proverb 
(Heb.  7:  25),  in  the  version  of  Piscator.  He  can  there- 
fore also  make  those  perfectly  blessed,  who  come  to 
God  through  him,  who  is  ever  living  to  intercede  for 
them.  It  is  surely  not  enough,  that  a  great  redemp- 
tion should  be  done  for  me  through  Christ,  but  this 
redemption  from  sin,  death,  devil  and  hell  must  be 
effected  within  the  soul  by  the  Son  of  the  living  God 
and  b}'  his  loving  and  faithful  mediatorship,  so  that 
not  only  that  which  is  prophetic,  high-priestly,  but 
also  that  which  is  kingly  must  distinguish  itself  in  the 
soul  even  to  the  attainment  of  the  perfect  likeness  of 
God  and  Christ  and  thus  take  a  spiritual  form  within 
us,  and  if  this  does  not  take  place  actively  in  the  soul 
through  Christ  in  life-time  one  cannot  attain  to  the 
contemplation  of  God,  for  without  this  sanctification 
no  one  will  see  God;  for  vv^hoever  hopes  to  see  God 
must  purify  himself,  as  he  too  is  pure  (i  John  3:  3). 

5.  Concerning  the  sacrament  of  the  Holy  Ghost  I 
believe  that  Christ  alone,  who  is  the  head  of  the 
church,  can  appoint  teachers  and  preachers  and  give 
them  the  qualification  for  it.  And  no  being  but  only 
Christ,  risen  above  all  heavens  and.  fulfilling  every- 
thing, has  appointed  some  apostles,  some  however 
prophets,  some  eVangelists,  some  pastors  (flock- 
keepers)  and  teachers,  so  that  the  saints  may  be  fitted 
for  the  work  of  the  ministry.  Ephesians  4:  10,  11, 
Acts  20:  28  state  expressly  that  the  Holy  Ghost  (N. 
B.  and  not  man)  had  made  them  bishops  to  pasture 
the  congregation  of  God,  which  he  has  purchased 
with  his  own  blood. 

6.  Concerning  high  power.  I  believe  that  it  is  a 
divine  ordinance,  to   which  I  willingly  submit   in    all 


86  History  of  the  Brethren. 

c\v'\\  matters  according  to  the  teachings  of  Paul  (Ro- 
mans 13:  I,  7).  On  the  other  hand,  however,  with  all 
true  evangelical  (believers)  I  accord  no  power  to 
those  who  struggle  against  God's  Word  and  my  con- 
science or  the  freedom  of  Christ:  for  it  is  said:  We 
ought  to  obey  God,  etc.  (Acts  5:  29),  and  if  anything 
should  be  charged  against  God  and  my  conscience 
I  should  rather  suffer  unjust  force  than  act  contrary 
to  this  and  I  pray  that  God  may  not  put  it  to  the 
account  of  those  magistrates,  but  may  convert  them; 
but  I  further  declare  that  in  reference  to  the  essentia 
Magistratiis  Politici  (essential  political  powers)  that 
it  is  not  a  Christ:  for  the  Turk  at  Constantinople  and 
the  Pope  at  Rome  are  also  true  magistrates  in  the 
realm  of  nature,  but  they  are  not  Christians  for  this 
reason;  for  where  a  magistracy  shall  receive  the 
venerable  predicate  Christian  from  me,  I  must  feel 
in  it  that  it  has  the  Spirit  of  Christ,  or  else  I  say  with 
Saint  Paul  (Romans  8:  9),  Whoever  has  not  the  Spirit 
of  Christ  is  not  his  and  therefore  not  a  Christian 
power;  but  I  consider  and  regard  them  as  heathen 
powers,  who  however  will  soon  have  reached  their 
time,  for  I  have  been  infallibly  convinced  from  God's 
Word  that  the  glorious  Christ  sitting  at  the  Father's 
right  hand  will  soon  break  in  and  will  thrust  all  the 
heathen  powers  from  their  seat  and  according  to  the 
prophecy  of  Holy  Mary  will  raise  the  lowly,  for  the 
sceptre  of  Christ  will  destroy  and  break  to  pieces  all 
other  animal  kingdoms  (Dan.  2:  44).  Indeed  the 
Lamb  will  conquer  the  beast  and  its  horns,  as  is  stated 
distinctly  (Apoc.  17:  14).  These  will  quarrel  with 
the  Lamb  and  the  Lamb  will  conquer  them;  for  it  is 
the  Lord  of  all  lords  and  the   King  of  all  kings  and 


^mmmm^^^^^F^wrwWT^ 


The  Leaders  in  Germany.  87 

with  it  the  called  and  chosen  and  the  believers;  and 
now  because  the  Kingdom  of  Christ  is  so  near  at 
hand,  I  confess  that  I  as  a  spiritual  statistician  have 
learned  from  God's  Word  to  reflect  more  upon  the 
rising  sun  of  justice  than  upon  the  high  powers  of  the 
world  soon  to  depart;  for  that  will  last  into  the  eter- 
nity of  eternities,  but  these  will  soon  have  reached 
their  limit  (periodum),  by  the  great  impending  judg- 
ments of  God. 

7.  Finally,  as  concerns  the  restoration  (redemption) 
of  damned  men  I  do  not  see  how  this  is  the  place 
to  carry  it  out,  since  it  demands  a  circumstantial  de- 
duction, if  it  IS  to  be  understood  distinctly  and 
clearly;  I  will  only  here  add  very  briefly  that  as  in 
Adam  all  men  have  fallen,  so  also  must  all  men  be 
born  again,  through  the  other  Adam,  Jesus  Christ; 
if  this  were  not  so,  it  would  necessarily  follow  that 
Christ  were  not  powerful  enough  to  restore  the 
human  race  which  was  lost  through  Adam  and  in  this 
connection  the  chapter  of  the  Epistle  to  the  Romans 
can  be  read  and  from  this  may  be  seen  how  the  resto- 
ration in  the  mediatorship  of  Christ  has  been  much 
stronger  and  more  mighty  than  the  fall  of  sin  in 
Adam,  i  Cor.  15:  22  is  stated  explicitly:  For  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive.  But,  as  has  been  mentioned,  this  matter  {ma- 
teria^ can  not  possibly  be  carried  out  in  accordance 
with  its  dignit}',  but  it  demands  a  word-of-mouth  de- 
liverance, if  all  the  objections  and  doubts  occurring 
herewith  are  to  be  explained  from  the  Word  of  God. 

And  since  these  are  the  most  important  points, 
which  at  the  present  day  are  questions  of  controversy, 
I    wished    to    draw    them    up   in   short  form  herewith 


88  Hisfoty  of  the  Brethren. 

and  have  to  hand  them  over  to  a  high  authority  of 
the  country  with  the  added  hearty  wish  that  God  the 
Almighty  may  light  them  up  with  his  light;  and  since 
I  might  have  no  opportunity  to  appear  before  the 
high  authorities  of  this  land:  I  therefore  herewith 
give  my  due,  humble  thanks  to  God  the  Almighty 
and  then  to  my  most  gracious  master  for  everything 
good  that  I  have  enjoyed  during  my  stay  here.  May 
God  who  is  rich  in  mercy  reward  everything  good 
done  me,  in  time  and  eternity;  and  may  he  soon 
allow  the  earnest  pleadings  and  prayers  for  the  master 
of  this  house,  for  his  wife,  and  the  whole  house  to  be 
fulfilled,  so  that  every  curse  may  be  turned  and  that 
on  the  other  hand  the  spiritual  blessing  of  God  may 
be  revealed  therein.  And  although  I  may  not  be 
present  any  more  in  this  land  or  house,  henceforth, 
I  shall  not  leave  off  continuing  my  heartfelt  prayers 
to  God  the  Father  of  the  spirits  of  all  flesh  for  the 
soul  of  the  most  loved  Frederick  Adolph,  and  as  long 
as  I  live  I  remain  the  most  humble  intercessor  for 
the  whole  house  of  the  Count. 

E.  C.  H.  V.  H. 
///   Castle  Detinold, 
ill  the  inotitJi  of  November,  ij02. 

As  soon  as  the  church  was  organized  at  Schwarz- 
enau  Alexander  Mack  became  its  pastor  and  guiding 
spirit.  He  was  the  instrument  in  God's  hands  for  a 
great  work.  The  congregation  prospered.  Branch 
congregations  were  created,  and  finally  at  Creyfelt  an 
independent  congregation  was  organized.  When 
Peter  Becker  came  to  America  in  1719  Mack  was  in 
full  sympathy  with  his  coming  and  even  then  looked 


r^^ 


,-9 


c4^^  o  ^^*^^ 


,^ 


(i; 


i.^i^t'-'-  I 


--*'- 


"     /^       ,^  <:^  ft 


/^^ 


'^i^^fcc^ 


Stsiiatures  of  Alexander  Mack  and  Other  Brethren  on  Landing 
in  America,  lysg. 


%r/'..ye.-/.A:^  (?4-^^^/^ 


Stgf.aiures  of  Alexander  Mack  and  Other  Brethren  on  Landing 
in  America,  nsQ. 


The  Leaders  in  Germa?iy.  93 

forward  to  the  time  when  he  could  also  come  to 
America.  The  death  of  Count  Henry  at  Schwarzenau 
led  to  violent  persecutions  and  the  mother  congrega- 
tion under  Mack  fled  to  West  Friesland^')  for  protec- 
tion in  1720.  Here  some  Hollanders  were  won  to  the 
church.  But  news  of  the  good  work  at  Germantown 
reached  the  exiled  Brethren  and  they  decided  to  come 
to  Pennsylvania. 

Accordingl)'  about  thirty  families  including  Alex- 
ander Mack,  his  wife  and  three  sons  sailed  in  the  ship 
Allot,  under  command  of  James  Craigie,  from  Rotter- 
dam, via  Cowes,  and  after  a  tempestuous  and  perilous 
voyage  of  seventy-one  days  they  landed  at  Philadel- 
phia, September  15,  1729.(2) 

At  Germantown  Alexander  Mack  found  a  warm 
welcome,  and  the  hearts  of  all  were  cheered  and  com- 
forted at  so  large  an  increase  in  the  membership. 
Over  this  congregation  he  presided  with  great  wisdom 
and  skill.  He  went  to  the  Schuylkill  (Coventry)  and 
ordained  Martin  Urner  as  bishop  of  the  Coventry 
church.  Thus  the  succession  in  ordination  came 
through  Mack  and  Urner  to  all  succeeding  bishops  of 
the  church.  In  his  ministry  he  was  assisted  by  Peter 
Becker,  and  the  Germantown  congregation  became  a 
center  of  great  influence.  The  work  of  Mack  attract- 
ed the  attention  of  Christoph  Saur  who  removed  from 
the  Conestoga  country  to  Germantown  in  1731,  and  in 


(i)  Seidensticker  says  they  found  a  refuge  in  Rustringen,  Ost  Friesland. 
{2)  Pennsylvania  Archives,  Second  Series,  Vol.  XVII,  p.  iS. 


94  History  of  the  BrctJirc7i. 

Saur's  house  Mack  and  Becker  preached  for  many 
years,  until  a  son  of  Mack  and  the  son  of  Saur  took 
the  oversight  of  the  church  and  managed  it  with  great 
skill  and  piety  until  they  were  gathered  to  their  fa- 
thers. 

Mack  was  a  man  of  quiet  spirit.  He  never  antag- 
onized anyone,  but  always  held  to  the  faith  he  loved. 
He  was  not  easily  convinced  of  any  new  doctrine, 
and  he  looked  with  suspicion  upon  all  moxements 
and  men  at  variance  with  the  plain  teachings  of  the 
Bible.  On  one  occasion  a  preacher  of  unusual  elo- 
quence was  canvassing  the  country  and  holding  meet- 
ings among  the  Brethren,  although  he  was  not  a  mem- 
ber of  the  Brethren  Church.  At  length  this  man 
came  to  Germantown.  Here  he  drew  a  large  audi- 
ence, including  many  of  Bishop  Mack's  members. 
They  gave  such  glowing  accounts  of  the  eloquent 
divine  that  Mack  at  last  consented  to  hear  him.  At 
the  close  of  the  meeting  Mack  was  asked  what  he 
thought.  He  answered,  "Oh,  he  might  do  very  well 
for  an  army  chaplain  but  not  at  all  for  a  minister  to  a 
peace-loving  people.  I  advise  you  not  even  to  hear 
him." 

About  a  fortnight  after  this  in  Philadelphia  a  regi- 
ment, about  to  leave  for  a  distant  point,  wanted  a 
chaplain.  The  man  whom  Mack  had  characterized 
as  suited  for  such  a  work  strangely  enough  went  to 
the  city,  applied  for  the  place,  was  accepted,  and  went 


ihe  Leaders  in  Gennany.  95 

along  with  the  regiment.     Thus   was    Bishop    Mack's 
prediction  fulfilled  to  the  very  letter. 

In  1700  Alexander  Mack  was  married  to  Anna  Mar- 
garetha  Klingen,  a  native  of  the  same  place  as  Mack 
and  about  the  same  age.  To  them  were  born  three 
sons  and  two  daughters:  Alexander,  John  Valentine, 
Johannes,  Christina  and  Anna  Maria.  The  daughters 
died  young.  His  wife  and  sons  accompanied  him  to 
West  Friesland  in  1720,  and  to  Germantown  in  1729. 

The  sons  all  joined'  the  church  at  Germantown  in 
their  seventeenth  year  as  also  did  Christopher  Sower. 
From  this  we  may,  perhaps,  infer  that  Mack  taught 
that  the  proper  age  for  membership  was  at  least  six- 
teen years. 

Alexander  Mack,  Jr.,  became  bishop  at  German- 
town  and  his  relation  to  the  early  church  is  so  im- 
portant that  he  will  be  discussed  in  a  succeeding 
chapter  to  which  the  reader  is  referred. 

Valentine  Mack  became  a  member  of  the  Ephrata 
community  in  1737.  He  married  Maria  Hilde- 
brand,(')  daughter  of  John  Hildebrand.  She  died 
August  II,  1758.  To  them  was  born  a  daughter 
known  at  Ephrata  as  Sister  Constantia.  This  daugh- 
ter died  October  31,  1782,  aged  fifty  years  and  three 
months.     She  never  married. 

Valentine  Mack  died  at  Ephrata  in  1755.  He  was 
the  author  of  an  important  work,  entitled,  "  Christian 


0)  Maria  Hildebrand  was  known   in  the  Ephrata  Sisterhood   as    "Sister 
Abigail." 


96  History  of  the  Brcthre?i. 

Day  Guide  ( Tagwciser)  of  the  seven  days  of  the  hu- 
man tree  in  which  by  a  mystic  chronology  is  proven 
how  near  the  end  of  the  six  days  of  strife  and  hard- 
ship and  the  seventh  day  and  great  Sabbath  of  the 
people  of  God  is  coming.  Which  chronology  has 
not  been  figured  out  by  the  rotations  of  the  material 
heavens,  but  out  of  the  rotations  of  the  divine  mystery 
and  paradisaical  heaven  b}-  which  in  the  household 
of  God  since  the  commencement  of  the  world,  the 
mystery  of  eternity  is  revealed  to  mankind  and  time 
changes  into  eternity,  and  makes  out  of  the  seven 
periods  of  the  human  world  seven  eternities.  Given 
to  light  by  Johan  Valentine  Mack,  1753." 

This  important  mystical  work  is  not  noted  in  Sei- 
densticker's  or  Hildeburn's  works,  and  seems  to  be 
entirely  unknown.  I  was  fortunate  enough  to  find  a 
record  of  it  in  a  letter  from  John  Hildebrand,  Mack's 
father-in-law,  to  Christoph  Saur  and  Alexander  Mack, 
dated  "  Ephrata,  the  20th  of  December,  1759."  The 
volume  was  read  in  the  Ephrata  brotherhood  by  a 
great  many  brothers,  including  Conrad  Beissel  and 
Peter  Miller,  both  of  whom  pronounced  the  work  of  a 
high  order. 

The  work  treats  of  the  creation  of  angels;  the  fall 
of  Lucifer;  the  creation  of  this  world;  the  creation  of 
Adam  and  Eve;  their  fall,  and  reestablishment  after 
the  fall  by  the  Redeemer,  Jesus  Christ.  Upon  a 
study  of  the  chronology,  based  upon  Daniel  8:  13,  14, 
he  predicts  the  end  of  the  reign  of  Antichrist  in  1777, 


TJic  Leaders  in  Germany.  97 

after  which  the  Gospel  is  once  again  to  be  preached 
in  a  powerful  way  to  all  nations,  and  the  earth  will 
become  filled  with  the  knowledge  of  the  Lord.  The 
work  was  written  the  year  of  the  author's  death. 

It  will  be  seen  from  this  that  Valentine  Mack  was 
a  man  of  considerable  ability,  and  in  religious  zeal 
a  type  of  the  life  his  father  had  to  contend  against 
all  his  days.  It  is  to  be  noted  that  it  was  not  until 
the  death  of  his  father  that  the  young  man  and  his 
wife  were  drawn  to  Ephrata. 

Concerning  John  Mack  little  is  known.  He  was  a 
member  of  the  church  in  the  "Antitum"  region,  in 
the  Cumberland  Valley,  where  he  stoutly  resisted  the 
introduction  of  Seventh  Day  influences  and  where  he 
died,  loyal  to  his  religion. 

Alexander  Mack  was  the  author  of  A  Plain  View  of 
the  Rites  and  Ordinances  of  the  House  of  God,  and  of 
answers  to  Grnbers  Thirty-Nine  Questions.  Both  works 
were  published  at  Schwarzenau  in  171 3.  The  immedi- 
ate occasion  of  their  composition  is  to  be  found  in 
the  fact  that  at  Schwarzenau  a  large  number  of  Sep- 
aratists and  others  sought  to  enter  the  congregation 
without  becoming  subject  to  the  ordinances  of  the 
church.  "The  good  Alexander  Mack  felt  constrained 
to  write  a  little  tract,  in  which  he  showed  them  that 
each  tribe  must  hold  its  own  standard. "(') 

When  Mack  came  to  America  in  1729  he  found  a 
sad  state  of  affairs.     The  Germantown  and  Coventry 


(1)   Chronicon  Ephratense.'^.  50. 


98  History  of  the  Brethren. 

Brethren  were  faithfully  following  the  true  practices 
of  the  church.  But  in  the  Conestoga  country  Beissel 
and  his  followers  had  withdrawn,  rebaptized  them- 
selves, formed  a  new  community,  observed  Saturday 
as  the  Sabbath,  and  began  to  proselyte  in  the  faithful 
congregations.  Concerning  Mack's  reception,  Peter 
Miller  says,  "This  reverend  man  would  have  well  de- 
served to  be  received  with  arms  of  love  by  all  the 
pious  in  common  after  all  that  he  had  suffered  in 
Germany,  especially  from  his  own  people;"  but  Mack 
was  a  firm  believer  in  the  doctrines  of  the  church 
and  could  not  countenance  innovations.  He  learned  at 
Germantown  of  the  strange  conditions  in  the  Cones- 
toga  country  and  his  heart  was  saddened.  He  prayer- 
fully resolved  to  visit  his  own  people  and  to  suspend 
fellowship,  as  the  Germantown  congregation  had  pre- 
viously done,  with  the  followers  of  Beissel. 

In  October  of  1730  Brother  Mack  visited  the  mem- 
bers at  Falckner's  Swamp,  accompanied  by  several 
.of  the  Brethren.  Beissel,  it  seems,  came  to  the  same 
place  at  the  same  time  and  conducted  services  in  the 
house  of  John  Senseman.  To  his  meeting  went  Alex- 
ander Mack,  evidently  for  the  purpose  of  opening 
the  way  for  a  reconciliation.  Mack  made  an  address 
to  the  people  in  which  he  piously  exclaimed,  "The 
peace  of  the  Lord  be  with  you."  To  which  Beissel 
replied,  "We  have  the  same  peace. "(') 


(i)  This  was  the  common  salutation  used  in  Germany  at  all  meetings  of  the 
pious.    Sec  Leopold  Ranke's  History  of  the  Reformation.  Vol.  III. 


The  Leaders  in  Germany.  99 

Mack  proposed  that  both  parties  should  betake 
themselves  to  prayer  to  ascertain  which  of  them  was 
guilty  of  the  separation.  Then  Mack  and  his  follow- 
ers fell  upon  their  knees  and  he  offered  up  a  fervent 
prayer.  At  the  conclusion  of  the  prayer  Mack  en- 
quired the  reason  for  the  separation.  To  which 
Beissel  replied,  censuring  the  Brethren  for  coming 
to  the  meeting,  and  refusing  to  consider  their  differ- 
ences. 

At  another  time  a  visit  was  made  to  Ephrata  in  the 
hope  of  a  reconciliation.  But  Beissel  hid  himself 
away  and  the  meeting  did  not  occur.  It  will  be  seen 
from  this  that  the  influence  of  Bishop  Mack  was  ex- 
erted for  a  reconciliation  on  the  ground  of  a  confes- 
sion and  a  return  to  the  faith  and  practices  of  the 
church.  Beissel  would  not  accept  the  proffered 
terms.  He  later  on  did  offer  to  drop  all  differences, 
and  to  fellowship  with  the  Brethren;  but  this  could 
not  be  done  for  the  reason  that  no  confession  of 
wrong  was  proposed,  and  hence  union  was  impossible. 

That  this  unfortunate  division  saddened  and  short- 
ened the  life  of  Alexander  Mack  is  doubtless  true. 
He  died  February  19,  1735. 

What  a  life  of  persecution  he  endured!  Driven 
from  his  prosperous  home  and  his  property  at 
Schriesheim,  he  found  refuge  at  Schwarzenau.  Per- 
secuted and  exiled  from  Schwarzenau,  in  1720,  he 
found  a  refuge  in  West  Friesland;  from  which  place, 
in   1729,  he  fled  to  America  only  to  find  here,  in  the 


100  History  of  the  BrctJirai. 

land  of  religious  liberty,  discord  and  disunion.  In 
his  life  he  exemplified  the  doctrine  his  followers  love, 
founded  a  church  that  has  steadily  grown  to  splendid 
proportions,  and  won  the  admiration  and  respect  of 
all  persons.  In  his  death,  he  drew  his  sorrowing  fol- 
lowers still  closer  to  him  and  bequeathed  to  his 
people  a  rich  legacy  of  truth.  On  the  anniversary 
of  his  death  let  his  Brethren  recount  his  services, 
retell  the  story  of  his  life,  and  rededicate  themselves 
to  the  cause  for  which  he  lived  and  died. 

2.  JoJin  Naas. 

Among  the  great  preachers  of  the  church  in  Ger- 
many the  name  of  John  Naas  stands  equal  to  the  best. 
Naas  was,  next  to  Mack,  the  most  influential  and  suc- 
cessful defender  of  the  faith. 

He  early  identified  himself  with  the  persecuted 
ones  in  the  Marienborn  district  and  finall)'  with  them 
settled  at  Creyfelt.  Here  he  was  active  in  the  dis- 
charge of  his  duties  as  elder  of  the  congregation.  He 
was  born  about  1670,  at  Norten  in  Westphalia,  and 
was  twice  married.  His  first  wife  died  in  Germany. 
By  this  marriage  he  had  at  least  one  child,  a  daugh- 
ter, who  became  the  wife  of  Brother  William  Grau 
at  Creyfelt.  His  second  wife,  Margaret,  and  a  daugh- 
ter, Elizabeth,  accompanied  him  to  America  in  1733, 
a  married  son,  Jacob  Wilhelm,  remained  in  Germany 
until  1735. 

August    26,    1735,    forty-five    emigrants,   late   inhab- 


Gravestone  of  Alexander  Mack. 


t 


i 


The  Leaders  in  Germany.  103 

itants  of  the  canton  of  Bern,  in  Switzerland,  in  the 
ship  Billander  Oliver,  Samuel  Merchant,  Master, 
landed  at  Philadelphia.  In  this  number  was  Jacob 
Wilhelm  Naas  and  his  wife  Mary.(') 

John  Naas  was  a  liberal  man,  and  in  administering 
the  ofifice  of  elder  at  Creyfelt,  greatly  endeared  him- 
self to  the  members.  With  the  congregation,  he 
opposed  Christian  Libe  and  four  single  brethren  in 
their  efforts  to  expel  the  young  minister  Hocker  at 
Creyfelt. (2)  This  led  to  a  controversy  betw^een  Naas 
and  Libe  in  which  the  former  called  the  latter  a 
pill-monger  and  withdrew  from  Creyfelt  and  lived 
in  great  pain  and  retirement,  perhaps  in  Switzerland, 
until  he  was  urged  by  Mack  to  come  to  America. 

George  Adam  Martin  calls  him  "the  incomparable 
teacher,"  and  again  "the  blessed  teacher."(3) 

John  Naas  was  a  man  of  commanding  figure.  In 
the  year  171 5,  accompanied  by  Brother  Jacob  Priesz, 
he  traxeled  through  the  countr)'  from  Creyfelt  to 
Marienborn  and  Epstein,  proclaiming  the  Gospel  of 
our  Lord.  At  this  time  Creyfelt  was  under  the  con- 
trol of  the  King  of  Prussia.  The  king's  recruiting 
officers  were  canvassing  the  country  to  secure  recruits 
for  the  Prussian  army.  Every  one  of  sturdy  appear- 
ance was   compelled  to  enter  the  service.     The   king 


(i)  'R^ViX>v'% 30,000  Names,  p.  loo,  and  Pennsylvania  Archives.  Second  Series, 
Vol.  XVII.  p.  119. 

(2)  Clironicon  Ephratensc,  p.  247,  et  scq. 

(3)  Ibid,  pp.  247  and  249. 


1 04  History  of  the  Brcthrc?i. 

was  especially  anxious  to  secure  tall,  strong  men  for 
his  own  body  or  life  guard. 

John  Naas  was  just  such  a  man.  He  was  a  head 
taller  than  any  other  person  in  the  community,  and 
was  possessed  of  a  stout,  athletic  constitution,  com- 
bined with  such  grace  and  nobleness  of  demeanor  as 
almost  to  strike  a  stranger  with  awe.  Priesz,  on  the 
contrary,  was  a  small,  feeble  man. 

One  day  they  met  the  king's  recruiting  officers, 
whereupon  Naas  was  seized  and  urged  to  enlist.  He 
refused.  They  tortured  him  to  compel  him  to  sub- 
mit. These  tortures  consisted  of  pinching,  thumb- 
screwing,  etc.  But  he  steadfastly  refused.  They 
then  hung  him  up  with  a  heavy  cord  by  his  left  thumb 
and  right  great  toe,  in  which  painful  and  ignominious 
position  they  meant  to  leave  him  suspended  until  he 
should  yield  to  their  demands. 

This  did  not  cause  him  to  consent,  and,  fearing 
that  they  would  kill  him  if  they  longer  continued 
their  barbarous  torture,  they  cut  him  down  and 
dragged  him  by  force  into  the  presence  of  the  king. 

They  explained  to  the  king  what  they  had  done 
and  told  the  king  how  resolutely  and  stubbornly  he 
withstood  their  efforts  to  enlist  him.  The  king  eyed 
Elder  Naas  closely  and  said,  "Why,  yes!  we  would 
much  like  to  have  him.  Tell  me  why  you  refuse  to 
enlist." 

"Because,"  answered  the  noble  Christian,  "I  cannot. 


TJic  Leaders  in  Gennany.  105 

as  I  have  long  ago  enlisted  in  the  noblest  and  best 
army;  and  I  cannot  become  a  traitor  to  my  King." 

"And  who  is  your  captain?"  asked  the  king. 

"My  Captain,"  answered  he,  "is  the  great  Prince 
Immanuel,  our  Lord  Jesus  Christ.  I  have  espoused 
his  cause,  and  cannot  and  will  not  forsake  him." 

"Neither  will  I  then  ask  you  to  do  so,"  answered 
the  noble  ruler,  handing  him  a  gold  coin  as  a  reward 
for  his  fidelity.     The  king  then  released  him. 

It  may  be  of  interest  to  know  that  the  historic 
Rhine  was  the  scene  of  a  remarkable  baptism.  The 
record  of  the  event  is  found  in  the  printed  "  Apol- 
ogy"''^^  of  Alexander  Mack,  Jr.,  in  which,  as  the 
title  in  full  reveals,  a  defense  of  trine  immersion  is 
made.     He  adds  personal  testimony  as  follows: 

"I  have  to  testify  before  God  that  in  these  cold, 
Western  countries,  in  the  short  time  of  my  pilgrimage 
here,  over  a  thousand  people,  of  various  natures, 
have  been  baptized  by  immersion,  and,  indeed,  many 
of  them  in  the  cold  winter.  I  have  not  heard  of  a 
single  one  that  had  caused  to  him  the  least  harm 
or  affliction  to  the  health  of  his  body.  On  the  con- 
trary, conscientious  men  bear  testimony  that  they 
had  had  infirmities  and  lost  them  through  the  Word 
in  water  baptism. 

"I   shall    relate  only    one    example    from    among    a 


(i)  Apology,  or  a  Scriptural  Answer /of  Certain  Truths/  Brought  about 
by  a  recently  published  Article,  under  the  name  /  the /Refuted  Anabaptist./  In 
a  Dialogue  /  written  for  the  Common  People.'  The  whole  conv;rsation,  word 
for  word.  ,  is  given  in  these  pages,  and  the  /  Apology  /  as  an  answer  to 
the  Perverted  Truth  added  by  Theophilus  (Alexander  Mack)  /  Ephra- 
t'a/  Published  at  the  E.xpense  of  the  Brethren    in  the  year  1788./ 


io6  History  of  the  Brethren. 

large  number.  Something  more  than  66  years  ago 
(hence  before  1722),  there  was  in  Europe  in  Chur 
Pfaltz  in  Rheindecken,  in  a  little  village  close  to  the 
Rhine,  not  far  from  Mannheim,  a  sister  who  had  long 
been  sick  and  bedfast  so  that  her  friends  did  not  be- 
lieve that  she  could  get  well. 

"It  now  pleased  Providence  to  let  it  so  happen  that 
a  teacher  of  Anabaptism,  by  the  name  of  John  Naas, 
came  to  visit  some  friends  at  this  place.  He  dwelt 
with  godly  conversation  in  order  to  edify  the  friends 
gathered  there,  and  at  the  same  place  where  the  sick 
sister  was,  so  that  she  would  be  able  to  hear  with 
them.  In  this  way  he  caused  the  sick  woman  to 
give  ear;  and  she  made  known  how  that  she  had  a 
strong  desire  to  be  baptized  after  the  manner  of  the 
early  Christians. 

"  Her  friends  that  were  present  made  objections 
and  expressed  their  doubt  of  the  advisability  of  at- 
tempting such  a  thing,  because  she  was  so  very  weak 
that  she  could  not  be  taken  to  the  Rhine;  and  even 
if  she  could  be  gotten  there  with  a  great  deal  of 
trouble  and  pain,  she  might  die  in  the  hands  of  the 
baptizer,  which  would  be  the  cause  of  a  great  wrong. 

"John  Naas,  however,  went  to  th-e  sick  woman's 
bed,  spoke  with  her  and  said:  'Have  you  faith  (do 
you  believe)  that  this  work  of  the  Lord  can  yet  be 
performed  to  your  sick  body?'  She  answered,  'Yes.' 
Thereupon  he  said,  'I  also  believe  it,  so  let  it  be 
undertaken  with  thee.' 

"At  this  the  friends  withdrew  their  objections  and 
made  preparations  to  satisfy  the  sister  and  her  faith. 
They  took  her  up,  dressed  her  for  baptism,  and  led 
or   carried    her   by   both    arms,  with   much    suffering, 


TJic  Leaders  in  Germany.  107 

into  the  Rhine.  There  she  knelt  down  in  the  name 
of  Jesus  and  was  by  John  Naas  immersed  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
After  this  there  was  the  laying  on  of  hands,  and 
prayer  offered  over  her,  and  she  was  healed.  She 
went  up  out  of  the  water  with  great  rejoicing  before 
all  the  others,  and  when  she  came  home  she  minis- 
tered to  them." 

Alexander  Mack  also  held  Brother  Naas  in  high 
esteem  and  urged  him  to  come  to  America,  forget 
the  unfortunate  affair  at  Creyfelt,  and  join  heartily 
in  the  Lord's  work  in  America.  Glad  to  be  near 
those  of  like  precious  faith  and  parting  with  his  chil- 
dren and  grandchildren,  accompanied  by  his  wife 
and  one  daughter,  he  sailed  on  the  brigantine  Pen?i- 
sylvania  Merehant,  John  Stedman,  Master,  from  Rotter- 
dam, touching  at  Plymouth,  and  landing  in  Philadel- 
phia in  September,  1733.  They  qualified  September 
18,  i733.(') 

This  v'oyage  was  so  characteristic  of  the  dangers 
and  trials  that  beset  the  early  Brethren  on  the  At- 
lantic that  a  record  of  it  at  length  will  be  found  not 
only  of  interest  in  his  own  case,  but  as  typical  of  the 
experience  of  all  the  members  who  braved  the  sea 
to  find  a  refuge  in  the  peaceful  Province  of  William 
Penn. 

Through  the  research  of  Dr.  Oswald  Seidensticker, 
late  of  the  University  of  Pennsylvania,  we  have  been 


(i)  Rupp's  30,000  Names,  p.  Sg. 


io8 


History  of  the  Brethren. 


so  fortunate  as  to  secure  from   Germany  a  copy  of  a 
letter   from    Elder    Naas    to    his    son  Jacob  Wilhelm, 


who    was    then    living   in    Switzerland.     The    letter    is 
dated: 

Germantown,  the  17th  of  Oct.,  1733. 

Heartily  Beloved  Sofi,  Jacob   Wilhelm  Naas, 

I  greet  thee  and  thy  dear  wife  Margareta,  together 
with  her  dear  children,  very  heartily.  .  .  .  The 
eternal  and  almighty  God  give  you  all  much  light  of 
grace  and  faith  so  that  you  may  not  only  choose  the 
good  in  time  of  grace,  but  may  you  also  win  the 
true  and  active  faith,  in  true  sanctification  and  child- 
like obedience  in  Christ  Jesus.  Would  that  the  great 
God  through  Jesus  Christ  might  work  this  within  us 
and  in  all  who  love  his  appearance.  Amen,  yes; 
Amen. 

As  I  have  been  requested  by  some  to  describe  our 
journey,  I  ha\-e  not  been  able  to  refuse  it  entirely, 
therefore  I  will  do  it  in  as  short  a  way  as  possible. 
[He  then  refers  to  a  letter  of  September  15th,  from 
Germantown,  announcing  their  safe  arrival,  and  also 
to  a  letter  from  Plymouth,  England,  in  which  he 
describes  the  journey  from  Rotterdam  to  that  place, 
but  which  letter  is  not  now  believed  to  be  in  exist- 
ence.] 


TJie  Leaders  in  Gcrmajty.  109 

The  24th  of  June  we  went  from  Rotterdam  to  within 
half  an  hour's  distance  from  Dort,  where  we  lay  still, 
the  wind  being  contrary.  On  July  3rd  we  started 
and  the  ship  was  drawn  by  men  several  times  on  the 
river  Maas,  as  far  as  the  neighborhood  of  Heivoet- 
sluys.  There  the  wind  became  favorable  so  that  we 
sailed  into  the  sea  on  July  5th,  near  Helvoetsluys. 
Then  the  seasickness  began  among  the  people,  that 
is,  dizziness  and  vomiting.  The  greatest  number 
after  having  vomited  could  begin  to  eat  again. 

On  the  13th  of  July,  early  in  the  morning,  we  ar- 
rived in  the  port  of  Plymouth,  which  port  lies  in  the 
midst  of  rocks.  We  had  to  lie  in  the  middle  of  the 
harbor  until  the  ship  was  released  by  the  custom 
ofihcers  and  provisioned. 

On  July  2ist  we  sailed  into  the  big  ocean  and  on 
our  left  we  lost  the  land,  France  and  Spain.  The  24th 
we  also  lost  it  on  our  right,  namely  England.  The 
25th  a  little  child  died.  It  came  upon  the  ship  very 
sick;  the  next  day  about  8  o'clock  it  was  buried  in  the 
sea.  When  the  body  fell  from  the  plank  into  the 
water  I  saw  with  great  astonishment  that  a  large  num- 
ber of  big  fish  appeared  and  darted  quickly  away  in 
front  of  the  ship,  as  if  they  wished  to  flee  from  the 
corpse. 

For  ten  days  we  had  steadily  a  good  breeze,  so  that 
we  sailed  a  long  way  on  the  big  ocean. 

The  28th  of  July,  before  daylight,  a  French  man-of- 
war  by  the  name  of  Elizabeth,  came  near  us.  This 
Captain  examined  our  Captain  in  French.  After  hav- 
ing made  themselves  known  to  each  other,  they 
wished  one  another  a  happy  trip  and  each  went  on 
his  course. 


no  History  of  the  Brcthrc?i. 

After  this  day  we  had  very  changeable  weather  so 
that  in  three  weeks  we  made  only  sixty  hours  [about 
i8o  miles],  which  in  very  good  wind  we  could  have 
done  in  one  day. 

On  August  3rd,  I  got  up  an  hour  before  day  in 
order  to  see  how  it  was  going,  as  I  had  made  up  my 
mind  to  watch  the  compass  during  the  entire  trip,  to 
see  if  there  would  be  a  change  in  our  course.  When 
I  reached  the  ladder,  all  the  people  were  still  asleep 
and  a  bedstead  was  under  the  ladder,  and  the  coverlet 
of  the  people  lay  high  up  against  the  ladder,  and 
during  the  night  it  had  been  raining  a  little  so  that 
it  was  slippery  under  the  trap-hole,  and  while  I  was 
standing  on  the  top  step  of  the  ladder  and  was  about 
to  climb  on  deck,  the  people  in  their  bed  stretched 
themselves  and  unwittingly  knocked  the  ladder  from 
under  my  feet;  then  I  fell  down  from  the  top  and 
with  my  left  side  I  struck  upon  the  ladder,  that  I 
was  almost  unconscious  and  lay  there  a  long  time 
before  I  could  get  up.  Then  I  had  to  lie  on  my 
back  about  two  weeks  till  I  could  get  up  again  and 
walk  a  little.  At  first  I  feared  that  I  would  remain 
lame,  but  to  the  great  God  be  all  the  glory  in  his  Son, 
who  has  caused  me  to  get  well  again  without  herbs  or 
plaster,  so  that  I  feel  but  little  of  it  any  more. 

The  4th  the  crew  early  in  the  morning  spiked  a  big 
fish  with  a  harpoon.  It  was  as  long  as  an  ordinary 
man  and  shaped  in  its  head  like  a  pig,  also  in  body 
and  insides  like  a  pig. 

The  7th  of  August  during  the  night  again  a  little 
child  died  and  in  the  same  hour  a  little  boy  was  born, 
and  the  dead  child  buried  at  sea  on  the  8th. 

The   nth  and   12th  we  had  a  storm,  which  was  not 


TJie  Leaders  in  Gcrmafiy.  1 1 1 

very  strong;  however,  it  lasted  forty-eight  hours, 
so  that  all  the  sails  had  to  be  reefed,  the  rudder  fas- 
tened, and  the  portholes  boarded  up,  so  that  we  were 
fitting  in  darkness,  while  the  force  of  the  waves 
struck  through  the  porthole  glass  into  the  beds. 
Some  people  always  have  to  vomit  during  every 
storm  and  strong,  stiff  winds. 

On  the  13th  again  a  little  boy  was  born.  The  17th 
we  had  another  storm,  which  was  much  stronger  than 
the  first  for  six  or  eight  hours  and  blew  the  sea  very 
high  up.  It  lasted  for  one  and  one-half  days  and 
one  and  one-half  nights,  but  towards  the  end  was 
not  so  strong.  Sails,  rudder,  holes,  everything  was 
hurriedly  fastened  up  and  left  to  wind  and  sea. 
After  that  it  grew  so  calm  that  we  did  not  get  much 
from  the  spot  during  several  days.  During  this 
time  the  people  got  well  again  from  dizziness  and 
vomiting.  Then  we  got  again  strong  wind  from  the 
side  by  which  we  made  good  headway. 

On  the  23rd  of  August  again  a  child  died  and  was 
buried  at  sea  that  evening. 

The  26th,  about  5  o'clock  P.  M.,  we  passed  by  a 
mast  standing  fast,  the  point  of  which  showed  a  half 
yard  above  the  water,  quite  immovable  and  with  ends 
of  rope  still  on  it.  By  good  fortune  our  ship  passed 
it  at  about  a  rod's  distance.  The  Captain  had  just 
been  drinking  tea.  Many  people  were  very  much 
frightened  by  this  sight,  because  it  w^as  impossible 
for  this  mast  to  be  standing  on  the  bottom  and  it 
yet  was  immovable. 

The  30th,  the  last  mentioned  man  again  lost  a 
child  and  it  was  buried  at  sea  that  night.     Then  we 


1 1 2  History  of  the  Bretlircn. 

saw  the  first  little  fish  with  wings  flying  over  the  sea 
for  two  or  three  rods. 

On  September  6th  in  the  morning  the  First  Mate 
spiked  a  dolphin,  which  are  quite  different  from  what 
they  are  pictured  in  Germany.  This  day  we  had 
much  heat  and  little  breeze. 

The  7th,  another  big  fish  was  caught  by  the  crew, 
which  is  called  shark.  The  crew  took  a  hook,  which 
was  very  large  and  strong  and  of  about  a  finger's 
thickness;  to  this  they  fasten  one  and  one-half 
pounds  of  bacon.  When  they  saw  the  fish  near  the 
ship's  side  they  threw  the  hook  with  the  bacon  to 
him,  which  he  swallowed  at  once  and  since  the  fish 
was  very  thick  and  five  feet  long  and  of  great 
strength  in  his  tail,  as  well  in  as  out  of  the  water, 
they  drew  him  into  the  ship  with  a  very  hard  pull, 
and  drove  back  all  the  people,  so  that  it  should  not 
hurt  anybody,  as  he  struck  the  deck  so  powerfully 
with  his  tail  that  if  he  should  have  hit  any  one  against 
the  legs,  those  would  certainly  have  been  struck  in 
two.  But  after  the  ship's  carpenter  had  cut  off  his 
tail  with  his  axe  after  ten  strokes,  his  strength  was 
all  gone.  His  mouth  was  so  big  that  he  might  have 
swallowed  a  child  of  two  years.  The  flesh  the  Cap- 
tain ordered  to  be  distributed  to  the  delighted  peo- 
ple. 

On  the  nth  again  a  little  child  died,  without  any- 
body having  noticed  it  until  it  was  nearly  stiff,  and 
the  1 2th  it  was  buried  at  sea. 

The  13th  a  young  woman,  who  had  always  been 
in  poor  health,  died  in  childbirth  and  was  buried  at 
sea   on  the    14th,    with    three    children,    two    of   them 


The  Leaders  in  Germany.  113 

before  and  now  the  third  the  one  just  born,   so   that 
the  husband  has  no  one  left  now. 

On  the  i6th  in  the  morning  about  four  o'clock  a 
woman  fifty  years  of  age  died;  she  had  not  been 
well  during  the  entire  trip  and  always  repented  hav- 
ing left  her  native  place.  She  was  buried  at  sea  that 
same  day. 

And  since  the  trip  owing  to  the  many  changes  of 
wind  had  lasted  somewhat  long  and  the  greater  num- 
ber of  the  people  had  all  consumed  their  provisions 
and  their  conception  (imagination  or  expectation) 
was  always  set  upon  six  weeks  from  land  to  land, 
they  had  gone  on  eating  and  drinking  hard,  from 
morning  until  late  at  night.  Then  at  last  they  found 
It  a  great  hardship  to  live  on  the  ship's  fare  alone; 
thus  the  greater  number  so  entirely  lost  courage  that 
they  never  expected  to  get  on  land  again. 

On  the  17th  a  small  landbird,  which  they  call  the 
little  yellow  wag-tail  in  Germany,  perched  down 
several  times  on  our  ship,  that  the  people  could  have 
a  good  look  at  him.  This  caused  great  rejoicing 
among  them,  that  they  clapped  their  hands  with  joy. 

On  the  i8th  a  ship  from  Rhode  Island  came  up  to 
us.  It  had  a  cargo  of  sheep  and  other  things,  in 
order  to  sail  to  the  West  Indies,  which  our  Captain 
spoke  through  a  speaking  tube;  after  they  had  made 
their  arrangements  they  reefed  their  sails  on  both 
the  ships,  since  there  was  but  little  running  anyhow 
and  our  Captain  had  a  boat  lowered  into  the  water 
and  rowed  with  four  seamen  to  their  ship.  When 
they  had  drunk  the  welcome  together,  he  returned 
and  brought  with  him  half  a  bag  of  apples,  a  goose, 
a  duck,  and  two  chickens  and  distributed  the  beauti- 


114  History  of  tJic  BrctJircn. 

ful  apples  at  once  among  the  people.  That  caused 
great  rejoicing  to  get  such  beautiful  American  apples 
on  the  high  sea,  and  those  which  were  still  left  over 
he  threw  among  the  people  to  grapple  for  them,  and 
they  fell  in  heaps  over  one  another  for  the  beautiful 
apples. 

On  the  19th,  a  strange  looking  fish  came  upon  the 
ship.  It  was  shaped  like  a  large  round  table  and 
had  a  mouth  like  two  little  shallow  baskets.  The 
same  evening  a  large  number  of  big  fish  came  from 
the  north  towards  our  ship  and  when  they  had 
reached  the  ship  they  shot  down  into  the  deep,  in 
front,  behind  and  under  the  ship,  so  that  one  could 
not  see  one  any  more  on  the  other  side  of  the  ship. 

On  the  20th  again  a  young  married  woman  died 
and  was  buried  at  sea  the  same  night,  and  on  this  even- 
ing again  came  a  large  number  of  countless  big  fish 
from  the  north  which  one  could  see  from  high  above 
the  water  and  which  did  just  like  the  former,  that  one 
could  not  see  one  on  the  other  side  of  the  ship. 
Thereupon  we  had  a  very  heavy  fall  of  rain  that 
some  people  caught  half  kegs  of  water,  only  from 
the  sails  and  from  the  Captain's  cabin.  '  This  was 
followed  by  a  powerful  windstorm  from  the  north- 
west. The  sea  rose  up  so  high,  that  when  one 
looked  into  it,  it  was  just  as  if  one  were  sailing  among 
high  mountains  all  covered  with  snow;  and  one 
mountain-wave  rose  over  the  other  and  over  the  ship 
so  that  the  Captain  and  First  Mate  and  the  Cook 
were  struck  by  a  wave  that  they  kept  not  a  dry 
thread  on  them;  and  so  much  water  poured  into  the 
ship  that  many  people's  beds,  which  were  near  to 
the    holes   were    quite    filled    with    water.     The    holes 


The  Leaders  in  Germany.  115 

were  hastily  boarded  up,  the  rudder  bound  fast,  and 
the  ship  was,  with  a  very  lowly-reefed  sail  set  side- 
ways to  the  wind,  so  that  it  should  not  roll  so  hard 
on  both  sides.  The  storm  lasted  the  entire  night 
with  great  violence,  so  that  without  any  fear  one  could 
well  see  that  it  was  not  alone  the  seaworthiness  of 
the  ship  that  it  could  weather  such  powerful  blows, 
but  that  it  was  preserved  in  the  Almighty  hand  of 
the  Lord,  in  order  to  make  known  to  man  his  might. 

To  him  be  above  all  and  for  all  the  glory,  Amen. 

Not  a  human  being  remained  on  deck,  but  one 
sailor  who  was  tied  fast  in  order  to  watch  by  the 
rudder;  all  the  rest,  the  Captain,  the  mates,  the  sea- 
men crawled  into  their  beds  in  their  wet  clothes, 
and  the  ship  lay  sideways  to  the  wind  always  on  its 
side  so  that  it  drew  water  all  the  time,  which  however, 
poured  out  again.  At  midnight  the  waves  struck  so 
hard  against  the  portholes  aft,  that  two  boards  sprang 
away  from  the  windows  where  part  of  the  people 
lay  in  sleep  and  slumber,  and  the  water  rushed  in 
through  the  window,  as  big  as  it  was,  and  straight 
into  the  beds,  which  caused  a  great  terror  to  those 
who  lay  near  the  window.  The  water  took  away  a 
board  together  with  the  rope;  we  all  sprang  up 
because  the  friends  who  lay  near  the  window  had 
not  tied  the  board  fast  enough  and  the  misfortune 
might  have  become  a  very  great  one.  We  took  a 
woolbag,  which  was  handy,  and  stopped  the  window 
up  and  the  other  one  with  the  board,  that  was  made 
fast  again. 

The  ship's  carpenter  the  .next  mornmg  made  a  new 
window  board.  The  storm  also  abated  a  little  and 
thus  the  anxiety  of  the  people  grew  a  little  less  and 


ii6  History  of  the  Brethren. 

towards  two  o'clock  in  the  afternoon  it  cleared,  the 
wind  ceased,  and  the  portholes  in  the  ship  were 
opened,  and  it  was  beautifully  calm  weather.  Then 
the  Captain  quickly  ordered  a  kettle  of  rice  to  be 
boiled,  in  order  that  the  people  might  get  something 
warm  to  eat  that  day  and  night  for  their  supper. 

The  22nd  at  noon  the  ship  lay  as  still  as  a  house, 
then  the  people  dried  their  clothes  again.  A  good 
breeze  sprang  up  at  dinner  time  and  blew  all  night, 
so  stiff  and  so  steady  that  one  did  not  know  in  the 
ship  that  it  was  moving  and  yet  made  two  miles  and 
a  half  in  one  hour.  At  midnight  the  first  soundings 
were  made,  150  rods  deep,  and  no  bottom  found. 

The  23rd  at  nine  o'clock  another  sounding  was 
made  and  at  55  rods  ground  was  struck,  at  eleven 
o'clock  at  35  rods;  shortly  after,  20  rods;  and  yet 
we  did  not  see  any  land,  but  were  nearing  the  river 
[Delaware].  Then  the  people  became  very  joyful 
on  account  of  the  good  breeze  and  the  ground  being 
found.  But  the  Captain  did  not  trust  himself  to 
reach  the  river  by  daylight;  since  one  could  not  see 
any  land  even,  and  at  four  o'clock  in  good  wind  he 
reefed  the  sails,  and  had  the  rudder  tied  fast,  because 
there  are  many  sandbanks  in  front  and  inside  of  the 
river. 

Early  in  the  morning  all  sails  were  set  again  and 
we  headed  for  the  river  although  the  breeze  was  not 
very  favorable  and  there  was  a  heavy  fog.  Then 
again  they  made  soundings  and  found  15  rods,  and 
an  hour  later  7  rods.  At  twelve  o'clock  we  saw  the 
land  with  great  rejoicing.  .Towards  half  past  four  we 
neared  the  river,  for  one  is  still  six  hours  away  from 
it   when  one  gets  in  sight  of  it.     Meanwhile,   I  and 


TJic  Leaders  in  Germmiy.  117 

the  Captain  caught  sight  of  three  boats  sailing 
towards  us;  then  the  Captain  cried,  "These  are  the 
pilots  or  steersmen."  One  could  hardly  see  them 
among  the  waves.  Then  he  had  all  the  sails  set  and 
was  very  glad  that  the  pilots  came  to  meet  him 
The  first  one  who  came  he  did  not  accept,  but  when 
the  second  came,  whom  he  knew,  he  took  him  into 
the  ship  at  once,  intending  to  sail  into  the  river  that 
same  night,  however,  when  we  were  on  both  sides 
against  the  land  just  in  front  of  the  river,  suddenly 
from  the  southwest  a  storm  broke  loose  such  as  we 
had  never  had  yet.  Then  all  had  to  help  reef  the 
sail,  and  the  anchor  was  thrown  out  for  the  first  time. 
There  we  lay  fast,  and  the  water  had  no  longer  such 
a  great  power  because  it  had  not  more  than  7  rods 
of  depth.  So  we  lay  at  anchor  all  night  and  the  storm 
soon  ceased. 

The  25th,  early  in  the  morning,  we  weighed  anchor, 
set  sail,  and  tacked  into  the  river.  We  saw  there 
on  both  sides  with  so  much  joy  as  can  easily  be 
imagined,  the  land  and  the  beautiful  trees  near  the 
shore  just  as  if  they  had  been  planted  there. 

On  the  26th  the  before  mentioned  last  born  baby 
died  and  was  buried  in  the  river.  That  same  day 
during  the  night  we  sailed  into  the  narrows  of  the 
river,  which  is  indeed  very  delightful  to  see,  as  wide 
as  the  Rhine  where  it  is  the  widest,  and  on  both 
banks  are  the  most  beautiful  woods  and  groves  and 
here  and  there  houses  stand  on  the  banks  which  have 
fish  nets  hanging  to  dry  in  front  of  them. 

The  following  day,  the  27th,  we  passed  New  Castle 
with  little  breeze  and  in  a  very  dense  fog.  This  town 
lies  forty  miles  distant  from  Philadelphia.     Since  we 


ii8  History  of  tlie  Brethren. 

had  very  little  wind  we  had  to  sail  mostly  with  the 
tide  or  with  the  current  of  the  water,  therefore  we 
sailed  during  the  28th,  and  on  the  afternoon  of  the 
29th  we  arrived  safely  in  Philadelphia. 

We  were  met  by  brethren  and  sisters  in  small  boats 
who  brought  us  fine  bread,  apples,  peaches  and  ovher 
refreshments  of  the  body,  for  which  we  gave  thanks 
to  the  Highest  publicly  on  the  ship  near  the  city, 
with  singing  and  ringing  shouts  of  delight.  With 
many  tears  we  praised  and  glorified  the  Lord  for 
having  preserved  us  in  his  Father's  hand,  and  having 
carried  us  as  on  the  wings  of  the  eagle  so  that  we 
all  could  meet  again  in  love  on  this  side  of  Eternity. 
See,  dear  children,  brethren  and  friends,  this  is  in 
short  the  description  of  our  journey  across  the  very 
big  sea. 

If  I  were  to  relate  everything  how  things  went 
with  the  people  on  the  ship,  there  could  be  much 
more  to  write  and  it  grieves  my  heart,  when  I  remem- 
ber that  I  so  often  told  them  when  on  the  ship,  I 
did  not  think  that  with  all  the  unclean  spirits  of  Hell 
there  could  be  worse  going  on  with  cursing,  swearing, 
blaspheming  and  beating  [fighting],  with  over  eating 
and  drinking,  quarreling  day  and  night,  during  storm 
and  weather,  that  ^the  Captain  often  said  he  had 
taken  many  people  over  to  this  country  already  but 
had  in  all  his  days  never  yet  seen  anything  like  this. 

He  thought  they  must  have  been  possessed  by  the 
demons  [devils].  Therefore  they  made  such  a  good 
picture  of  Hell,  although  to  us  they  were  all  very 
kind,  friendly  and  helpful  and  they  held  us  all  in 
great  fear.  The  Captain  often  threatened  he  would 
order  some  of  them  to  be  bound  to  the  mast  and  to 


TJic  Leaders  i?i  Germany.  119 

be  whipped  by  his  sailors  from  head  to  foot,  still  they 
remained  bad. 

Now  I  will  report  some  more  experiences  in  regard 
to  the  great  danger  and  hardships  of  the  journey  to 
Pennsylvania. 

The  danger  of  this  journey  is  this;  if  God  should 
be  against  one  and  were  willing  to  work  His  revenge 
and  justice  against  us,  no  one,  of  course,  could  escape 
from  him,  as  little  as  on  land.  Another  danger  would 
be  if  one  went  in  an  old  bad  ship  upon  the  big  sea, 
or  with  a  ship  master  who  was  a  tyrant  or  ignorant 
of  sailing.  But,  if  the  Lord  is  not  against  us,  which 
must  first  be  settled,  and  one  has  a  good  ship  and 
good  sailors  then  the  danger  is  not  half  so  great  as 
one  imagines  it.  The  Lord  sustains  Earth  and  Sea 
and  one  in  and  on  the  other,  therefore  also  the  ves- 
sels upon  the  sea  and  those  who  have  gone  up  on 
high  or  down  into  the  deep,  and  the  eternal  Jehovah 
has  rescued  them,  they  all  shall  come  to  him  and  shall 
praise  the  name  of  the  Lord  who  does  great  wonders 
to  the  children  of  men. 

The  hardships,  however,  of  this  journey  consist  of 
many  kinds  and  things;  but  for  myself  I  have  not  to 
say  of  many,  on  the  contrary  of  but  few  hardships  on 
this  trip;  but  others  have  seen  and  experienced  a  great 
deal,  especially  firstly  when  people  start  on  this  trip 
who  are  not  obliged  to  enter  upon  so  great  a  journey. 
Secondly,  when  people  start  this  enterprise  without 
any  reason,  and  sufficient  deliberation  and  for  the 
sake  of  material  purposes. 

Thirdly,    when    people    break    up     to     move     and 
especially   married   people   when   they   are   not   fully 


1 20  History  of  the  Brethren. 

agreeing    with    one    another    to    begin    such    a    long 
journey. 

These  three  things  are  the  main  reasons  of  all  dif- 
ficulties on  this  long  journey,  for  I  can  say  with  full 
truth  that  on  six  or  seven  ocean  vessels  I  have  heard 
of  few  people  who  did  not  repent  their  journey, 
although  according  to  the  declaration  of  the  greatest 
number  only  extreme  necessity  had  driven  them 
to  it.  Although  there  were  a  good  number  of  edu- 
cated people  among  them,  yet  it  was  with  them  too, 
on  account  of  the  sad  decline  in  their  business  affairs 
by  the  hard  oppression  of  government,  that  caused 
them  to  leave  or  to  become  poor,  and  as  poor  people 
they  could  no  longer  help  themselves  from  getting 
into  debt  and  becoming  beggars.  Nevertheless  they 
so  much  regretted  having  started  on  this  journey 
that  some  became  sick  of  it  and  were  so  furious  that 
often  they  did  not  know  what  they  were  doing. 
Neighbors  accused  one  another.  Husband,  wife, 
children  fought  bitterly.  Instead  of  helping  one  an- 
other, they  only  added  to  the  burden  of  each  and 
made  it  every  hour  more  unendurable,  seeing  that 
such  people  are  obliged  to  be  pent  up  together  for 
thirteen,  fourteen  or  fifteen  weeks,  what  an  amount 
of  trouble  must  follow  with  such  natures!  Then  one 
can  never  do  what  one  wants  on  a  ship.  Then  there 
are  some  who  will  consume  all  the  food  they  have 
taken  with  them  while  the  ship's  fare  is  still  good; 
this  they  will  throw  into  the  water.  But  later  on 
w^hen  the  ship's  fare  has  long  been  lying  in  the  salt, 
the  water  grows  foul  smelling,  so  that  rice,  barley, 
pease  and  such  can  no  longer  be  boiled  soft  in  it, 
then  the  people  have  devoured  and  drunk  everything 


The  Leaders  in  Germany.  121 

they  had  and  then  necessity  compels  them  to  begin 
with  the  poorer  stuff  and  they  will  find  that  very  hard; 
and  because  the  people  live  so  closely  together  some 
will  then  begin  to  steal  whatever  they  can  get, 
especially  things  to  eat  and  drink.  Then  there  are 
such  quantities  of  lice  on  the  people,  that  many 
persons  are  compelled  to  louse  for  a  whole  day  at 
the  time,  and  if  one  does  not  do  this  very  frequently 
they  might  devour  one.  This  was  a  very  great  hard- 
ship for  all  the  people  and  for  me  as  well. 

Now  that  we  have  safely  arrived  in  this  land  and 
have  been  met  by  our  own  people  in  great  love  and 
friendship  all  the  rest  has  been  forgotten  in  a 
moment  (so  to  speak),  for  the  sake  of  the  great  joy 
that  we  had  in  one  another.  This  hardship  has  lasted 
about  nineteen  weeks;  then  it  was  over,  wherefore 
be  all  the  glory  to  the  Highest:  Amen,  yea;  Amen! 

For  it  does  not  rue  us  to  have  come  here,  and  I 
wish  with  all  my  heart  that  you  and  your  children 
could  be  with  us;  however,  it  cannot  be  and  I  must 
not  urge  you  as  the  journey  is  so  troublesome  for 
people  who  are  not  able  to  patiently  submit  to 
everything,  but  often  in  the  best  there  are  restless 
minds,  but  if  I  could  with  the  good  will  of  God  do 
for  you  children  all,  I  assure  you  that  I  would  not 
hesitate  to  take  the  trip  once  more  upon  me  for  your 
sake;  not  because  one  gets  one's  living  in  this  land  in 
idleness!  Oh!  no;  this  country  requires  diligent 
people,  in  whatever  trade  they  may  be — but  then  they 
can  make  a  good  living.  There  are,  however,  many 
people  here,  who  are  not  particularly  successful; 
as  it  seems  that  if  some  people  were  in  Paradise 
it    would    go    badly    with    them.     Some    are    to    be 


122  History  of  the  Brethren. 

blamed  for  it  themselves;  for  when  they  come  to 
this  country  and  see  the  beautiful  plantations;  the 
number  of  fine  cattle;  and  abundance  in  everything; 
and,  knowincT  that  they  only  just  have  come  here 
too,  then  the}-  want  to  have  it  like  that  at  once 
and  will  not  listen  to  any  advice  but  take  large 
tracts  of  land  with  debts,  borrow  cattle  and  so  forth. 
These  must  toil  miserably  until  they  get  independ- 
ent. Well,  what  shall  I  say,  so  it  is  in  the  world, 
where  always  one  is  better  off  than  the  other.  If 
a  person  wants  to  be  contented  here  with  food 
and  shelter,  he  can  under  the  blessing  of  God  and 
with  diligent  hands  get  plenty  of  it.  Our  people 
are  all  well  off;  but  some  have  more  abundance 
than  others,  yet  nobody  is  in  want.  What  I  heard 
concerning  the  people  who  do  not  have  the  money 
for  the  passage,  surprised  me  greatly,  how  it  goes 
with  the  young,  strong  people  and  artisans,  how 
quickly  all  were  gone,  bricklayers,  carpenters,  and 
whatever  trade  they  might  have.  Also  old  people 
who  have  grown  children  and  who  understand 
nothing  but  farm-labour,  there  the  child  takes  two 
"freights"  [fare  for  two]  upon  itself,  its  own  and 
that  of  the  father  or  of  the  mother  for  four  years, 
and  during  that  time  it  has  all  the  clothing  that  is 
needed  and  in  the  end  an  entirely  new  outfit  from 
head  to  foot,  a  horse  or  a  cow  with  the  calf.  Small 
children  often  pay  one  freight  and  a  half  until 
they  are  twenty-one  years  old.  The  people  are 
obliged  to  have  them  taught  writing  and  reading 
and  in  the  end  to  give  them  new  clothes  and  present 
them  with  a  horse  or  a  cow. 

There  are  few  houses  to  be  found  in  city  or  country 


The  Leaders  in   Germany.  123 

where  the  people  are  at  all  well  off,  that  do  not 
have  one  or  two  such  children  in  them.  The  matter 
is  made  legal  at  the  city  hall  with  great  earnest- 
ness. There  parents  and  children  often  will  be 
separated  10,  11,  12,  13,  14,  15,  16,  17,  18,  19,  20  hours 
[in  distance]  and  for  many  young  people  it  is  \-ery 
good  that  they  cannot  pay  their  own  freight.  These 
will  sooner  be  provided  for  than  those  who  have  paid 
theirs  and  they  can  have  their  bread  with  others  and 
soon  learn  the  ways  of  the  country. 

I  will  make  an  end  of  this  and  wish  patience  to 
whomsoever  reads  this.     God  be  with  you  all,  Amen, 

Johannes  Naas. 

N.  B. — Now  beloved  children  what  more  shall  I 
write?  It  might  perhaps  arrange  itself  that  you 
should  come  over  here,  then  the  writing  would  have 
an  end,  but  if  you  do  not  come  I  shall  some  other 
time  know  more  to  write.  Therefore,  I  will  close 
for  this  time  and  commend  you  all  with  your  dear 
children  to  the  infinite  love  of  God,  who  may  lead 
and  guide  you  himself  that  you  do  not  enter  upon 
the  path  of  the  sinners  and  do  not  sit  where  the  scof- 
fers sit,  for  that  would  not  be  good  for  you. 

The  acquaintances.  Brother  Settlers,  outside  of 
Gundrich,  are  in  eternity;  the  others  send  hearty 
greetings:  Brother  Becker,  Brothers  Gantz,  Gomrey, 
Ritter,  Paul,  sen.,  with  Brother  Mack,  the  old  and  the 
young  Zeiglers,  and  his  people,  all  send  greetings 
and  many  other  brethren  and  sisters  who  do  not  know 
you,  and  whom  you  do  not  know — all  greet  very 
heartily  those  who  fear  the  Lord  at  Creyfelt. 

Your  in-love-faithfully-united  father, 

John  Naas. 


124  History  of  the  Brethren. 

P.  S. — The  mother  and  Elizabeth  greet  you  heartily, 
they  will  do  so  yet  in  their  own  hand.  Do  not  forget 
to  greet  heartily  all  who  ask  news  of  us  in  love,  even 
if  their  names  were  not  mentioned. 


When  the  vessel  carrying  Brother  Naas  arrived  at 
Philadelphia  he  says  they  were  "met  by  brethren  and 
sisters,"  at  the  head  of  this  band  of  welcomers  was 
Alexander  Mack.  Whatexer  differences  may  have 
existed  at  Creyfelt  between  Brother  Naas  and  Brother 
Libe  were  here  in  prayer  and  contrition  dropped;  and, 
accompanied  by  four  families,  Brother  Naas  went  soon 
to  Amwell,  New  Jersey,  where  he  was  elder  of  the 
congregation  from  its  inception  till  his  death,  May  12, 
1 741.  This  congregation  was  most  prosperous  under 
his  direction  and  was  the  means  of  sending-  a  large 
number  of  able  Brethren  into  the  Lord's  vineyard. 
He  is  buried  at  Amwell  by  the  side  of  his  wife  and 
twent}'  children. <■) 

In  1736,  a  delegation  of  Brethren  from  Germantown 
went  to  Ephrata,  no  doubt,  for  the  purpose  of  effect- 
ing a  reconciliation  between  the  Ephrata  congregation 


(i)  Doubtless  his  spiritual  children.  His  grave  is  not  marked.  The  num- 
ber of  children  as  given  above  as  buried  at  .Amwell  is  from  a  report  made  in 
1786.    It  shows  that  the  Amwell  congregarion  was  large. 


The  Leaders  in  Germany.  125 

under  Beissel  and  the  church.  Beissel  knew  of  their 
coming,  but  was  absent  in  the  Tulpehocken  country, 
and  did  not  return  to  meet  the  Brethren.  The  pur- 
pose of  this  visit  was  thus  thwarted,  although  the 
members  at  Ephrata  received  them  kindly.  "  Among 
the  visitors  (from  Germantown)  was  an  old  and  vener- 
able preacher,  who  had  but  recently  come  from  Ger- 
many; his  name  was  Naas."^') 

Brother  Naas  was  favorably  impressed  with  much 
that  he  saw  at  Ephrata,  especially  the  beautiful  way  of 
child-training,  and  the  quiet  life  in  the  houses.  He 
afterwards  met  Beissel  for  whom  he  seems  to  have 
cherished  a  kindly  regard  till  his  death. 

At  Amwell  Brother  Naas  was  visited  by  George 
Adam  Martin,  who  says,  "I  was  much  edified  by  his 
conversation,  and  pleased  and  surprised  at  his  great 
and  sound  mind,  and  the  gifts  which  God  had  be- 
stowed upon  him. "(2) 

He  was  survived  by  his  widow  and  children. (3)  In 
1755,  I2th  of  the  8th  month,  Conrad  Beissel  wrote 
from  Ephrata  to  Jacob  Mohr,  Sr.,  at  Amwell,  and  in 
this  letter  he  says,  "Should  I  not  also  remember  the 
beloved  aged  Sister  Naas,  who  is  still  written  in  my 
holy  book  of  remembrance?  Oh!  how  glad  I  would 
be  could  I  once  more  behold  her  face.  I  have  to 
report  to  the  same  sister  that  the  love,  which  I  bear 


(i)   Chronicon  Ephratense^  pp.  91-92. 

(2)  Ibid.,  pp.  249. 

(3)  His  daughter.  Elizabeth,   married  Hannes  Landes,    of  the  Conestoga 
congregation. 


126  History  of  tlic  Brethren. 

to  her  and  the  entire  t^odly  race  is  beyond  all  meas- 
ure. This  will  probably  be  and  remain  a  quite  inex- 
haustible fountain  for  time  and  eternity. "(i) 

Bishop  Naas  was  a  scholarly  man.  He  composed  a 
number  of  hymns;  two  of  which  were  included  in  The 
Little  Harp,  second  edition,  Baltimore,  1797,  published 
by  Samuel  Sower,  son  of  Bishop  Christopher  Sower.  It 
is,  of  course,  impossible  to  give  a  translation  that  will 
preserve  the  metre  of  the  original. 

THE    LITTLE    HARP. 

The  third  string  sounds  beautifully  and  lovely  of  the 
power  of  God  in  the  way  of  sanctification. 

Melody. — Trne  Father. 

1.  One  thing  grieves  me  much  on  the  earth,  that  so 
few  are  saved:  Oh,  what  am  I  to  do,  because  so  many 
people  are  dying,  and  going  to  miserable  destruction. 
Who  can  help  but  be  concerned? 

2.  Alas!  how  can  it  happen  that  so  many  go  to  ruin, 
alike  from  all  ranks;  A  few  enter  into  Life,  but  num- 
berless are  those  that  are  outside.  Oh,  what  can  be 
the  cause? 

3.  Very  easily  is  this  answered,  for  men  full  of  envy- 
ing;s,  live  not  as  pleases  God,  but  follow  only  their  own 
lusts,  as  if  they  did  not  know  better  that  the  way  to 
Heaven  is  narrow. 

4.  Oh,  what  vanity  is  to  be  seen!  behold  how  proud- 
ly men  pretend  to  go  about,  each  wanting  to  be  the 
greatest.  Pride  increases  every  day,  and  men  strive 
only  after  great  honors.     Can  one  go  thus  to  Heaven? 


(1)  From  Manuscript  Letter  Book  of  Conrad  Beissel,  pp.  67-68.    This  valua- 
ble and  important  manuscript  is  now  the  property  of  the  writer. 


TJic  Leaders  in  Gcmtmiy.  127 

5.  Eating,  drinking,  banqueting,  dancing,  playing, 
living  always  after  the  flesh, — can  one  enter  into 
Heaven  thus?  Then  woe  unto  the  pious,  scarcely 
shall  they  prosper! 

6.  Little  do  men  care  now  for  lying!  What  is  more 
common  than  deceiving?  Just  as  if  it  were  an  hon- 
ored art!  He  who  is  in  the  right  must  be  a  loser. 
Men  honor  false  affairs.  It  is  money  and  favor  that 
hold  sway  now. 

7.  How  common  is  cursing,  swearing,  and  terrible 
blaspheming  against  God,  the  Lord.  Do  not  the  chil- 
dren understand  this  a  little?  Therefore  no  wonder 
that  men  should  be  destroyed,  that  young  and  old 
should  die  in  their  sins  and  go  down  into  hell. 

8.  To  injure  the  honor  of  his  neighbor,  to  persecute 
him,  and  to  envy  him  is  not  this  the  common  course? 
One  informs  against  another,  whatever  he  thinks  he 
says  of  him;  do  not  the  most  of  the  people  thus? 

9.  What  more  do  men  pretend  to  care  for,  than  to 
strive  with  all  power  after  vain  wealth  and  money, 
gold  and  silver,  great  treasures  which  destroy  the 
souls  of  men.  But  this  is  what  the  whole  world  seeks 
and  loves. 

10.  Those  who  possess  these  strange  goods  shall 
suffer  grievously  on  account  of  them  eternally  in  hell- 
fire.  Although  many  know  this,  and  their  wicked 
consciences  condemn  them,  yet  they  do  not  leave  off 
from  them. 

11.  He  who  strives  rightfully  after  virtue,  remains 
constant  and  faithful  and  endeavors  to  please  God,  he 
will  be  mocked  at  and  derided  by  all.  One  sees  this 
happen  every  day  without  any  fear  or  hesitation. 

12.  Oh,  thou  child  of  man,  turn   thee!  behold  how 


128  History  of  the  Brethren. 

Christ  himself  can  teach  thee!  Look  upon  his  acts, 
upon  his  ways.  He  is  the  truth,  the  way,  and  the  life! 
Only  be  willing  to  grant  him  proper  attention,— no 
better  advice  can  be  given  thee. 

13.  Dost  thou  wish  to  build  for  thyself  in  Heaven 
and  expect  with  confidence  a  desired  blessing, — mark 
well  what  is  pleasing  to  God;  be  humble  before  all 
men;  humility  is  thy  basis. 

14.  Without  the  true  love  on  the  earth,  no  man  will 
be  saved.  He  who  loves  God  rightly  loves  his  neigh- 
bor also.  He  who  wishes  to  exercise  love  rightly  ab- 
stains from  deceiving  an)-  one  and  provoking  God. 

15.  No  one  may  follow  his  own  lusts,  but  must  over- 
come his  wicked  desires,  if  he  will  enter  into  Heaven. 
He  who  would  exercise  his  own  wantonness,  must  re- 
main out  of  Heaven,  for  according  to  this,  the  reckon- 
ing will  be  made. 

16.  To  suffer  poverty  gladly  and  willingly  and  not 
to  avoid  persecution  is  the  food  of  the  elect,  to  praise 
God  out  of  a  pure  heart,  to  suffer  willingly  all  pain; 
happy  is  he  who  has  learned  this. 

17.  Dost  thou  wish  to  be  saved?  Then  live  rightly 
on  the  earth;  keep  Thyself  in  the  S7nall  company;  then 
after  this  short  life,  God  will  give  thee  an  eternal  one, 
— will  take  thee  up  into  His  kingdom. 

18.  Ah,  well!  so  may  it  always  be,  and  may  I  always 
do,  as  God  wills  on  this  earth.  Lord,  wilt  thou  then 
strengthen  me  in  thoughts,  words,  and  deeds  that  I 
may  be  ever  blessed!  .  [John  Naas.] 

The  fifth  string  sounds  of  meekness  and  humility 
which  are  learned  of  Christ. 


The  Leaders  in  Germany.  129 

Melody. — The  Bride  of  the  Soul. 

1.  Savior  of  my  soul  grant  that  I  choose  Thee  and 
Thy  cross  in  this  life,  and  that  I  may  surrender  myself 
wholly  to  Thee.  Grant  that  I  choose  this,  Savior  of 
my  soul. 

2.  Then  is  my  soul  led  to  the  light;  Thy  whole 
blessed  life  went  through  many  tribulations,  through 
the  way  of  sorrows;  through  this  shall  I  also  come  to 
the  true  light. 

3.  Reach  me  Thy  hand,  I  am  not  able  to  follow 
Thee  rightly.  Oh  Jesus,  without  the  balm  of  Thy  soul. 
Therefore  reach  Thy  hand  to  him  who  cannot  stand. 

4.  Oh  Lord,  Jesus  Christ,  how  is  Thy  light,  so  far 
away  in  these  dark  times;  send  me  Thy  light,  send  me 
Thy  light,  Oh  Lord,  Jesus  Christ. 

5.  I  am  encompassed  about  by  the  spirit  of  the 
world,  which  knows  well  how  to  cunningly  disguise 
itself  as  an  angel  of  light.  Save  me.  Thy  child,  from 
this  base  rabble. 

6.  Oh  Jesus,  look  within,  that  Thy  spirit  alone  may 
rule  my  whole  life,  willing  to  go  with  Thee  in  death, 
because  time  passes  away  and  nothing  shall  remain. 

7.  Jesus,  Thou,  the  Word,  remainest  forever  and  ev- 
er; through  Thee  is  everything  created.  What  Heav- 
en and  earth  embraces,  all  shall  pass  away;  but  Thou 
alone  shalt  remain  forever. 

8.  Ah,  grant  me  grace  that  I  may  follow  Thy  path 
with  a  lengthening  of  mine,  and  endure  all  in  Thee. 
Send  me  grace  that  it  may  guide  me. 

9.  Alas,  I  am  ashamed  of  myself  when  I  consider 
Thee,  how  Thou  hast  suffered  for  me,  and  hast  over- 
come the  world,  the  devil,  and  death.  I  am  ashamed 
when  I  consider  Thee. 


1 30  History  of  the  Brethren. 

10.  Because  I  am  so  often  indifferent  as  a  wild  ani- 
mal in  the  forest,  I  run  in  the  throngs  of  the  world.  I 
have  my  course  not  turned  toward  Heaven.  This 
makes  me  afraid  as  often  as  I  think  thereon. 

11.  Jesus,  I  beg  Thee,  come  again,  show  me  in  spirit 
Thy  wounds,  then  shall  I  find  the  salvation  of  old. 
Come  once  again,  Jesus,  I  pray. 

12.  Ah,  make  me  hasten  through  the  arrows  of  Thy 
love.  Let  my  heart  be  again  wounded.  Let  me  feel 
the  pains  of  the  arrows  of  Thy  love.     Make  me  hasten. 

13.  Oh  Lord,  Jesus  Christ,  is  it  scarcely  any  wonder, 
that  so  many  souls  go  wrong,  and  reach  the  thought, 
as  Thou,  Thyself  hast  spoken:  "My  Lord  comes  not 
yet"? 

14.  When  Thou  art  silent  things  go  as  they  will; 
men  follow  their  own  willfulness;  they  fulfill  the  de- 
sires of  the  flesh;  when  Thou  art  silent  things  go  as 
they  will. 

15.  Oh  God  give  Thy  judgment  to  Thy  Son,  who  is 
also  a  king  on  the  earth.  Through  this  shall  all  Sa- 
tan's craftiness  soon  be  destroyed, — through  Thy  right- 
eous judgment. 

16.  Oh  Jesus,  call  out  of  their  strange  bondage 
many  souls  which  honor  Thee.  Oh  Lord,  if  Thou 
wouldst  convert  them,  that  they  may  yet  come  out  of 
their  strange  bondage. 

17.  Oh  Lord,  Thou  alone  hast  the  power.  Vindi- 
cate Thy  glory.  Dearest  King,  Jesus  Christ,  it  has, 
indeed,  cost  Thee  thy  blood.  Alas!  Therefore  vindi- 
cate Thy  honor!     Oh  Lord,  Thou  alone  hast  the  power. 

[John  Naas.] 


1 


Tlie  Leaders  in  Germany,  131 

J.  Christian  Libe. 

By  a  strange  coincidence  a  man  who  never  saw 
America  is  directly  responsible  for  the  organization 
of  the  first  congregation  in  America,  on  Christmas 
day,  1723.  That  man  was  Christian  Libe,  a  native  of 
Epstein,  Germany.  He  was  early  united  with  the 
church  of  the  Brethren  and  called  to  preach  the  Gos- 
pel to  the  Brethren  in  the  Marienborn  district;  Abra- 
ham Duboy,  of  the  same  place,  being  his  assistant. 

Persecution  in  this  part  of  Germany  drove  the 
members  to  Creyfelt.  But  Elder  Libe  became  a 
missionary  to  the  persecuted  Germans  and  Swiss. 
Christian  Libe  was  an  eloquent,  gifted  evangelist, 
and  his  voice  was  heard  all  along  the  Rhine  Valley 
in  defense  of  the  faith  he  loved.  He  pressed  into 
Switzerland  and  boldly  preached  the  religion  he 
loved  in  the  city  of  Basle.  He  was  arrested  and 
asked  to  renounce  his  faith.     This  he  refused  to  do. 

He  was  sent  to  the  galleys,  and  had  to  work  the 
galling  oars  by  the  side  of  criminals,  for  two  years. 
He  was  then  ransomed  and  came  to  Creyfelt,  where 
he  was  under  the  senior  eldership  of  John  Naas. 
This  was  about  1722. 

Here  he  was  active  in  the  work  of  the  Lord  and 
preached  the  most  eloquent  sermons.  But  his  zeal, 
like  that  of  many  others  was  not  born  of  knowledge, 
and  he  was  intolerant  and  oppressive.  His  action 
in  the  Hacker  case  has  been  already  noted.  He 
began  to  antagonize   and   provoke    Elder   Naas,   and 


132  History  of  the  Brcthre?i. 

at  a  church  council  an  open  rupture  occurred. (^)  It 
is  to  be  inferred  that  Libe's  popularity  was  such 
in  this  case  that  he  was  able  to  win  the  congrega- 
tion to  himself,  and  Elder  Naas  withdrew  from  the 
Creyfelt  congregation.  That  Brother  Naas  did  not 
hold  resentment  is  shown  by  the  fact  that  when, 
in  1733,  he  wrote  to  his  son  who  was  at  Creyfelt, 
he  sent  his  Christian  and  brotherly  greeting  to  Broth- 
er Libe. 

In  August,  1723,  news  came  to  the  scattered  Breth- 
ren in  Pennsylvania  that  Christian  Libe  had  arrived 
in  Philadelphia.  People  from  the  Schuylkill  region 
came  to  Germantown  to  hear  him  preach.  Some 
came  as  many  as  forty  miles  to  hear  the  widely- 
celebrated  preacher,  Libe  was  not  in  America,  but 
Peter  Becker  invited  these  men  and  women  to  the 
meeting  of  the  Brethren  and  taught  them  the  doc- 
trines of  the  church.  They  returned,  and  then  the 
Brethren  at  Germantown  went  up  to  Martin  Urner's 
place  on  the  Schuylkill  and  six  persons  applied 
for  baptism.  Their  request  was  granted  on  Christmas 
Day.  So  it  was  the  influence  of  Christian  Libe's 
preaching  that  brought  the  first  converts  to  the 
church  in  America,  and  that  led  to  the  organization 
of  the  Germantown  congregation. 

Christian  Libe's  eldership  at  Creyfelt  was  not  suc- 
cessful.    His  zeal  waned,  the  congregation  languished. 


(i)  See  page  49. 


TJic  Leaders  in  Germany.  133 

persecution  began  to  be  felt,  members  were  cast 
into  dungeons,  and  the  membership  removed  or 
fell  away.  Elder  Libe  became  a  merchant,  and 
eventually  a  wine  merchant,  and  at  last,  in  violation 
of  his  own  principle,  as  announced  in  the  Hacker 
case,  he  married  out  of  the  congregation.  Thus  the 
most  flourishing  German  congregation,  and  the  most 
eloquent  evangelist  alike  passed  away. 

4.  Stephe?i  Koch. 

Among  the  Creyfelt  members  who  came  with  Peter 
Becker  to  Germantown  in  1719,  no  one  affords  a 
better  illustration  of  the  mystical  influences  that  sad- 
dened and  retarded  the  growth  of  the  church  than 
Stephen  Koch. 

Before  171 5,  he  was  a  minister  at  Creyfelt,  but 
not  an  ordained  elder.  With  the  more  consecrated 
element  of  the  congregation  he  engaged  in  active 
evangelistic  work,  traveled  much,  preached  fearlessly, 
lived  nobly.  When  he  came  to  America,  he  allowed 
the  spirit  to  decline.  In  1723,  he  was  at  the 
first  love  feast,  a  humble  member;  but  the  collected 
membership  cho^e  Becker  to  conduct  the  services. 
Whether  this  in  any  way  affected  the  zeal  of  Brother 
Koch  is  not  known.  Perhaps  he  already  had  de- 
veloped such  traits  of  mysticism  as  to  render  his 
leadership  unwise.  At  all  events,  the  Ephrata 
community  had  a  charm  for  him. 

In    August,     1726,    the    Brethren    at     Germantown 


1 34  History  of  the  Brctlirc7i. 

paid  a  fraternal  \isit  to  the  Conestoga  congrega- 
tion, then  in  full  fellowship,  and  presided  over  by 
Conrad  Beissel.  On  this  visitation  Henry  Traut 
and  Stephen  Koch  left  the  party  and  visited  Jacob 
Stuntz. 

Stuntz  came  to  America  in  1720  with  Beissel  and 
Steifel.  Stuntz  paid  Beissel's  passage  to  Boston. 
He  also,  in  1721,  accompanied  Beissel  to  the  wilder- 
ness and  lived  a  solitary  life.  About  1724,  Stuntz 
sold  the  house  in  which  he  and  Beissel  lived  in  order 
to  recover  the  money  advanced  to  Beissel  on  coming 
to  America.  This  caused  Stuntz  to  suffer  the  dis- 
pleasure of  Beissel.  When  Beissel  joined  the  church, 
Stuntz  also  became  a  member.  Stuntz  married,  and 
under  the  censure  of  having  married  a  near  relative, 
Beissel  placed  him  under  the  ban. 

To  restore  Stuntz  to  fellowship  was  the  purpose 
of  Traut  and  Koch's  visit.  In  this  they  were  suc- 
cessful. But  in  doing  so  they  incurred  the  censure 
of  Beissel  who  claimed  that  he  alone  had  the  power 
to  restore  Stuntz  to  the  communion  of  his  brethren. 
Beissel,  therefore,  not  only  renewed  his  opposition 
to  Stuntz,  but  censured  these  brethren  as  well. 

In  December,  1728,  the  Conestoga  congregation 
divided  and  Beissel  organized  the  Seventh  Day  Soci- 
ety. 

In  the  meantime  Stephen  Koch  lived  a  solitary 
life  at  Ephrata  and  gradually  yielded  to  the  influence 
of  the  Pietists  on  the  Wissahickon.     From  this  time 


The  Leaders  in  Ger?na?iy.  135 

he  began  to  have  ecstatic  visions,  one  of  which  he 
reported  to  John  Lobach  at  Creyfelt  who  published 
it  in  Geistliclie  Fama.  It  was  reprinted  by  Christoph 
Saur  in  1748^'^    and  is  here  given  in  full. 

Stephen  Koch's   Vision X'^) 

"Saturday,  December  9,  1732,  &c.  When  I  awoke 
early  in  the  morning  before  daylight,  I  was  much 
depressed  in  mind  as  I  considered  the  uncertainty 
of  this  miserable  life,  and  how  it  is  surrounded 
with  so  much  unrest  and  so  forth.  These  thoughts 
moved  me  to  deep  sighs  and  longing  for  eternal 
rest  and  happiness.  During  this  meditation  and 
yearning  for  rest  I  was  transported  out  of  myself, 
and  it  appeared  to  me  that  I  found  myself  on  a 
journey  to  some  one,  to  whom  I  would  have  to  come 
that  same  day.  On  the  way  I  strayed  and  lost 
myself.  While  I  was  yet  looking  about  me,  there 
came  up  to  me  a  beautiful  man,  the  like  of  whom 
I  had  never  seen  in  this  world.  When  he  came 
near  me  he  inquired  how  I  had  come  there.  I  said: 
I  was  to  have  visited  a  sick  man  and  lost  my  way. 
Then  he  was  very  friendly  to  me,  and  said  if  I 
would  go  with  him  he  would  take  me  to  a  more 
beautiful  place  than  I  had  ever  seen  before.  I 
said:  Yes,  I  would  come  with  him.  Then  I  suddenly 
came   to    myself   again.     Oh    God!    who    is    that?    or, 


(1)  Several /old  and  newer  /  stories  of  apparitions /of  /  spirits,  /  and  some- 
thing of  the /state  of  the  soul  /  after  Death./  Besides  several  /  visions  of 
some  people  who  are  still  in  life.  /  Second  enlarged  edition.  /  Printed  by 
Christoph  Saur,  /  1748.  / 

(2)  Pp.  24-31  of  above  volume.  The  Third  Vision;  which  Stephen  Koch  in 
Germantown  had  in  1732  and  which  he  has  described  to  his  friend  Johann 
Lobach  Messerschmitt  at  Creyfelt  and  which  has  been  published  in  print,  anno 
1736,  ia  Germany,  in  the  Geistliclie  Fatna,  XX  selection. 


1 36  History  of  the  Brethren. 

where  will  it  go  to?  But  I  composed  mj'self  again, 
and  showed  my  willingness  to  go  along.  Then  he 
said  I  should  give  him  my  hands,  and  should  place 
my  feet  on  his,  and  close  my  eyes  a  little  while.  I 
did  so. 

"Then  it  seemed  as  if  in  a  gentle  breeze  we  were 
wafted  through  space.  And  he  brought  me  to  the 
brink  of  a  beautiful  stream  of  water,  which  was  so 
wide  that  I  could  not  well  see  across  it  and  the 
scenery  about  it  was  uncommonly  fair  and  lovely 
and  I  felt  so  well  that  all  the  days  of  my  life  I 
never  experienced  anything  like  it.  When  I  was 
wonderingly  gazing  at  this  beautiful,  large  river  he 
asked  me  what  sort  of  a  water  that  was.  I  said  I 
knew  it  not.  He  told  me  the  name  of  it,  but  the 
name  sounded  strange  to  me  and  I  could  not  remem- 
ber it.  At  last  he  asked  if  I  wanted  to  go  across. 
I  answered:  Yes.  Then  he  took  hold  of  me  as  before 
and  carried  me  across  swiftly. 

"We  came  into  a  country  the  beauty  and  loveli- 
ness of  which  no  man  can  tell.  Yes;  I  was  quite 
astonished  at  all  I  saw  and  heard  there.  For  I 
heard  from  a  distance  the  sound  of  innumerable 
voices  of  people  and  all  manner  of  instruments 
blended  in  such  harmonies,  that  it  sounded  right 
lovely  towards  me.  These  words  I  heard:  'He  is 
the  only  one  to  whom  alone  belongs  the  glory!' 
After  this  he  brought  me  to  a  beautiful  city,  the 
streets  of  which  were  of  pure  gold.  There  I  saw 
innumerable  hosts  of  people,  all  clothed  in  white. 
I  gazed  at  them  all  in  wonderment,  it  seemed  to 
me  as  if  they  all  were  swaying  in  space  and  praising 
God.     Yes,   they  were    floating    up    and    down    and 


TJic  Leaders  in  Gcrmaiiy.  137 

continually  praising  and  glorifying  Him,  who  lives 
from  Eternity  to  Eternity.  And  wondering  at  what 
I  heard  and  saw,  I  thought  to  myself,  Oh!  that  is 
an  eternal  uprising  and  sinking  down  again  in  the 
bottomless  sea  of  God's  love!  Oh,  how  calm!  Oh, 
how  well! 

"Meanwhile  he  took  me  and  carried  me  upon  a 
beautiful,  high  mountain,  and  said,  'This  is  the 
Mount  of  Zion,  the  castle  of  David!'  Then  I  looked 
about  me,  as  far  as  I  could  see,  and  beheld  a  fair, 
even  valley  with  an  innumerable  crowd  of  people, 
all  clothed  in  white,  floating  up  and  down  and  prais- 
ing the  eternal  and  good  God  in  an  inexpressible 
way,  and  in  such  sweet  melodies  that  no  man  can 
describe  them.  And  I  was  quite  in  an  ecstasy  at 
all  this,  that  I  heard  and  saw.  After  seeing  and 
hearing  this  for  a  while  he  took  me  back  again  to 
the  before-mentioned  city,  and  when  I  looked  up- 
wards I  saw  a  wondrously  shining  firmament. 
Altogether  it  was  incomparably  beautiful  and  inde- 
scribably glorious  and  unspeakably  fair. 

"Since  I  knew  no  one  among  all  these  people,  I 
sighed.  Oh  God!  If  I  only  could  see  someone  that 
I  know.  Then  some  one  came  as  if  floating  towards 
me  and  spake  to  me  in  a  very  friendly  manner.  'Ay, 
where  comest  thou  from,  in  thy  old  body  and  old 
garments?'  I  was  frightened,  and  answered,  This 
person  has  brought  me  here.  He  asked  me  if  1 
knew  him?  I  said.  No.  He  said,  'I  am  Hochmann 
(who  died  at  Schwarzenau).  Behold  now,  here  is 
the  glorious  city  of  God,  the  peaceful  realm  of  Zion 
and  the  blessed  company  of  the  souls  who  are 
saved,    of   whom    thou    hast    heard    me    speak    before 


1 38  History  of  tJic  Brctliren. 

this,  when  I  was  }'ct  with  )'ou.  Here  is  the  earth, 
of  which  Jesus  says,  that  the  meek  shall  possess  it! 
Here  is  the  contrary  of  the  old  world!  For  the 
souls  who  follow  the  Lord  Jesus  through  cross  and 
sorrow  patientl}'  unto  the  end,  enter  this  blessed 
place  of  rest.'  After  these  words  he  seemed  to  be 
flying  away  from  me!  But  I  was  in  very  deep 
thought  and  drew  a  sigh  and  wished  that  I  could 
see  some  one  else  I  had  known  in  life, 

"Then  again  I  saw  a  person  come  flying  toward 
me,  who  said  to  me  in  a  friendly  manner,  'Stephen, 
how  camest  thou  here  in  thy  old  garments  and 
thy  old  body?'  I  answered.  This  person  has  brought 
me  here.  She  asked  me  if  I  knew  her.  I  said,  No. 
She  said,  '  I  am  the  Benzin  (an  aged  widow)  who 
formerly  dwelled  among  you  (she  died  in  German- 
town).  Seest  thou,  now,  I  am  in  this  place  of  bliss- 
ful rest,  whereof  I  have  so  often  talked  with  thee. 
In  those  days  I  felt  often  a  little  of  this  place,  when 
I  sank  my  soul  down  in  God  [when  I  absorbed 
myself  in  God] ;  but  it  never  lasted  long  and  I 
became  again  distracted,  and  in  new  unrest  had  to 
seek  for  rest  once  more,  until  I  entered  into  this 
place  of  rest  and  peace,  yes;  of  eternal  well-being, 
where  there  is  no  more  change  nor  dread  of  a 
change.  To  the  love-  and  praise-worthy  God  be 
glory  in  eternity.'  And  thus  she  was  lifted  up  from 
me  and  rose  upwards  towards  the  beautiful  firma- 
ment so  far  that  I  no  longer  could  see  her.  As  long 
as  I  could  hear  her  voice  I  heard  unspeakable  words 
in  praise  of  God. 

"After  this  I  turned  my  eyes  towards  the  large 
hosts,    which    still    as    before    were    floating   up   and 


TJie  Leaders  in  Germany,  139 

down  and  praising  God  in  beautiful  harmony  and 
in  such  words  as  a  mortal  tongue  cannot  tell.  I 
thought:  Oh!  this  is  the  unfathomable  love  of  God, 
a  continual  uprising  and  down-sinking  in  the  eternal 
peace  of  God!  Oh  how  calm!  Oh  how  well  was 
it  with  me!  I  cannot  tell  and  relate  it!  Meanwhile 
the  beautiful  man  stood  always  beside  me,  and  after 
all  this  he  reminded  me  that  I  would  have  to  leave 
again,  which  indeed  grieved  me;  yet  I  resigned 
myself,  and  said:  I  should  like  to  see  the  opposite 
of  this  blessed  place;  namely,  the  place  where  those 
go  who  live  so  wickedly  and  ill.  He  answered,  'Thou 
shalt  see  it.'  And  he  took  me  as  before,  and  brought 
me  rapidly  to  a  big  sheet  of  water,  which  looked 
gloomy  and  miserable.  The  whole  country  appeared 
to  me  desolate.     I  was  quite  still  and  he  said  nothing. 

"He  also  brought  me  across  the  water  into  a  des- 
olate country.  In  this  neighborhood  I  heard  pitiful 
howling,  even  so  that  my  heart  was  grieved. 

"After  this  he  brought  me  to  a  city  and  placed 
me  on  a  tower  which  was  over  the  city  gate.  There 
I  saw  an  innumerable  crowd  of  people  in  clothes 
of  many  colors.  The  whole  country  seemed  to  be 
shrouded  in  a  sort  of  evening  twilight  gloom,  so  that 
one  could  barely  see  things.  I  saw  and  heard  their 
labor.  It  was  unblessed  and  full  of  unrest.  Their 
crying  was  incomprehensibly  crazed  and  confused. 
What  one  made,  the  others  would  break  up;  and  there 
was  a  continual  strife  and  unquietness  among  them 
all.  There  were  some  who  wanted  to  straighten  out 
legal  cases,  but  it  only  grew  worse  and  worse,  so  that 
I  became  quite  weary  over  this  unblessed  screaming 
and    restless    work   that  I   saw  and  heard.     I   begged 


1 40  History  of  the  Brethrai. 

him  then,  to  take  me  from  hence  as  I  could  no  longer 
endure  to  see  this  direful  condition. 

"Then  he  took  me  in  the  same  manner  as  before 
and  brought  me  to  the  brink  of  the  fair  river  opposite 
the  beautiful  country  where  he  had  taken  me  first. 
When  I  got  there  I  was  feeling  well  again!  He  asked 
me  if  I  knew  who  he  was.  I  said,  No.  He  asked, 
if  I  had  not  before  this  heard  or  read  of  people  in 
Old  England,  called  Roscrucians?  I  answered  that  I 
had  never  read  anything  about  them,  but  I  had  heard 
people  tell  that  there  had  been  such  persons  who 
could  make  gold.  Then  he  told  me  very  kindly  he 
was  one  of  them,  and  I  should  go  with  him  to  see  his 
house  which  was  full  of  gold  and  precious  stones.  I 
gladly  went  with  him.     It  was  exceedingly  fine. 

"Then  he  asked  if  I  now  wished  to  return  home 
with  him?  I  said,  Yes.  Again  he  took  my  hand  and 
brought  me  into  the  neighborhood  of  Germantown 
into  a  certain  lane.  And  there  I  opened  my  eyes  and 
it  was  bright  daylight,  and  all  our  folks  were  up 
already,  and  I  was  there  alone  and  felt  indeed  that  I 
was  yet  in  my  old  body  and  in  the  old  garments. 
These  things  have  made  such  a  deep  impression  on 
me  that  since  then  I  have  often  sighed  deeply,  wish- 
ing: Oh  God!  let  me  by  thy  grace  in  Jesus  Christ  be 
prepared  in  such  a  manner,  that  when  some  day  I  de- 
part from  this  vale  of  tears,  I  may  join  the  blessed 
in  that  place  of  rest  and  there  praise  and  glorify  Thee 
forever  and  ever!     Amen!" 

In  this  ecstatic  state  his  mind  was  possessed  of 
strange  ideas.  He  was  seized  with  great  spiritual  un- 
rest.    He  began  to  question  his  conversion.     He  says, 


Tlic  Leaders  in  Germany.  141 

"The  deeper  I  searched,  the  more  I  became  aware 
that  in  my  deepest  nature  I  was  still  lacking  that  true 
change  of  heart,  without  which  the  peace  of  God 
which  passeth  all  understanding,  could  not  reveal 
itself  in  me.  From  this  I  could  well  see  that  there 
was  nothing  else  for  me  to  do  but  to  repent  anew  and 
be  heartily  converted  unto  God.  Wherefore  I  con- 
stantly prayed  to  God,  that  for  Jesus  Christ's  sake  he 
would  graciously  regard  me,  and  cleanse  me  from  all 
my  transgressions. "(') 

Two  additional  circumstances  added  to  his  mental 
agony.  He  was  betrothed  to  a  widow  and  the  solitary 
life  of  the  Pietists  caused  him  to  fear  that  marriage 
meant  the  loss  of  the  highest  religious  experience. 
At  the  same  time  he  suffered  great  physical  pain  from 
calculi,  "so  that  I  often  lay  two  or  three  days  in  the 
greatest  extremity,  and  had  death  ever  before  me." 

From  the  horrors  of  this  combination  of  agonies 
he  declares  he  was  miraculously  delivered  in  the  fol- 
lowing manner: 

"On  the  3rd  of  May,  1735,  at  Germantown,  as  late 
at  night  I  went  into  the  orchard,  it  being  bright  moon- 
light, there  came  to  me  a  delightful  odor,  partly  from 
the  blossoms  of  the  trees,  partly  from  the  flowers  in 
the  garden,  whereat  I  sobbing  spoke  to  God:  'O,  my 
God,  everything  is  in  its  order  and  contributes  to  Thy 
glory  and  honor,  save  I  alone!  For  I  am  created  and 
called  by  a  holy  calling  to  love  Thee  above  every- 


(i)   Chronicon  Ephrattnse ,  p.  97. 


142  History  of  the  Brethren. 

thing,  and  to  become  a  pleasant  savor  unto  the  glori- 
fying of  Thy  name.  Now,  however,  I  behold  the  con- 
tradiction, for  I  not  only  do  not  love  Thee  as  I  ought, 
but  am  also  become  an  evil  smell  in  Thy  nostrils. 
Alas,  unfortunate  that  I  am!  I  gladly  would  love 
God,  the  highest  Good,  but  I  cannot.  The  world  with 
all  its  glories  cannot  satisfy  my  sad  spirit;  for  I  ever 
see  before  my  eyes  spiritual  and  bodily  death.' 

"While  I  lamented  thus  to  God  it  seemed   to  me  as 
though  suddenly  a  flame  of  God's  love  struck  into  me, 
which  entirely  illumined   me   inside,    and    I    heard    a 
voice  say  to   me:    'Yet    one    thing    thou    lackest.'     I 
asked,  What  is  it  then?     The  answer  was,  'You  do  not 
know  God  and  never  have  really  known  him.'     I  said. 
Yes;  that  is  so;  but  how  shall  I  attain  to  it?     Then  it 
seemed   as    though    I    was    beside    myself.     When    I 
came  to  myself  again,  I  felt  an  inexpressibly  pleasing 
love  to  God  in  my  heart;  and  on  the  other  hand  all 
anxiety  with  all  the  temptations  of  the  unclean  spirits 
had  vanished.     Yea:  it  seemed  as  if  all  my  transgres- 
sions were  pardoned  and  sealed,  and   day   and  night 
there  was  nothing  else  in  my  heart  but  joy,  love,  and 
praise  to  God." 

The  intensity  of  this  rhapsody  of  the  midnight  soul 
can  best  be  appreciated  from  his  words  as  cited  above. 
To  Alexander  Mack  the  younger  he  made  known  his 
spiritual  experience  and  aroused  him  to  unusual  zeal. 
They  soon  lived  in  the  same  house. <'>  With  them 
lived  Henry  Haecker.  To  Brother  Henry  Kalck- 
glasser,  also  a  preacher,  he  made  known  his  wonderful 


(i)  They  moved  together  April  12,  1736. 


The  Leaders  in  Germatty.  I43 

awakening.  The  effect  of  all  this  was  great  unrest  in 
the  Germantown  congregation.  At  about  this  time 
Stephen  Koch  saw  in  a  vision  a  beautiful  virgin  come 
into  the  meeting.  She  preached  wonderfully  concern- 
ing sanctification  and  a  life  of  virginity.  In  the  other 
half  of  the  house  occupied  by  the  three  single  breth- 
ren lived  Valentine  Mack  and  his  wife.  Soon  they, 
too,  were  aroused. 

Alexander  Mack,  the  founder  of  the  church,  was  in 
his  grave.  His  wise  counsel  was  missed.  The  influ- 
ence of  Elder  Peter  Becker  could  not  stem  the  rising 
tide  of  mystical  and  Beisselian  influences.  A  number 
of  the  congregation  decided  to  remove  to  Ephrata. 
With  this  exodus  of  members  on  March  27,  1739,  went 
Stephen  Koch. 

The  remainder  of  his  life  was  spent  among  the  sin- 
gle members  of  the  Ephrata  community.  He  was  a 
victim  to  the  spirit  of  religious  unrest  that  at  this  time 
swept  German  America.  The  Germantown  church 
could  not  receive  his  teachings.  His  position  natural- 
ly led  him  to  Ephrata.  Here  he  lived  many  years, 
under  the  name  of  Brother  Agabus.  The  records  of 
Ephrata  contain  these  words:  "  Brother  Agabus  in  the 
Lord  fell  asleep  the  7th  of  July  in  the  year  1763.  He 
was  already  an  Old  Warrior  of  Jesu  Christi,  in  Ger- 
many, with  the  Pious,  where  also  my  parents  were  too. 
He  is  well,  can  we  say  in  Peace  elevated?" 


144  History  of  the  Brethren. 

5.  Abraha?n  Diiboy. 

Abraham  Duboy  was  an  eminent  preacher  both  in 
Germany  and  in  Pennsylvania.  He  was  born  at  Ep- 
stein in  1679,  was  brought  up  in  the  Presbyterian  (Re- 
formed) faith,  and  joined  the  church  in  the  Marien- 
born  district  in  171 2.  Three  years  later,  owing  to 
persecution,  he  fled  to  Schwarzenau  and  was  here 
called  to  the  ministry,  as  assistant  to  Elder  Mack. 
He  had  a  great  love  for  the  founder,  and  when,  in 
1729,  Alexander  Mack  came  to  America,  Brother  Du- 
boy resolved  to  accompany  him.  This,  for  some  rea- 
son now  unknown,  he  did  not  do.  In  1732,  however, 
he  took  passage  on  the  ship  Pink  John  and  William,  of 
Sunderland,  Constable  Tymperton,  Master,  from  Rot- 
terdam, and  landed  at  Philadelphia,  Oct.  17,  of  the 
same  year.(') 

He  resided  some  years  on  the  Perkiomen  Creek  in 
Montgomery  County,  Pennsylvania.  In  1738  he  was 
called  to  the  Great  Swamp  congregation,  where  he  re- 
mained a  faithful  preacher  until  death  claimed  him, 
March  21,  1748. 

He  never  married.  He  was  a  modest,  zealous  and 
earnest  man.  Like  Koch  he  had  a  number  of  remark- 
able visions.  Among  these  was  a  strange  presentiment 
of  his  own  death.  One  morning  when  he  arose  he  in- 
formed the  family  with  whom  he  lived  that  the  time  of 
his    departure    had   come.     He    dressed    himself   in    a 


(i)  Pennsylvattia  Archives.    Second  series.  Vol.  XVII,  p.  72. 


TJic  Leaders  in  Germany.  145 

shroud  which  he  had  prepared  for  the  occasion,  and 
asked  the  family  to  join  with  him  in  singing  Johann 
Arndt's  beautiful  hymn:  "  Nun  fahr  ich  hin  mit  Freiiden, 
171$  re  elite  J^aterlatid,''  etc. 

After  the  singing  he  delivered  a  fervent  prayer  and, 
reclining  on  a  couch,  he  quietly  breathed  his  last. 

6.  John  He?iry  Kalckglasser. 

John  Henry  Kalckglasser  was  born  in  1696.  He 
came  to  the  mother  church  at  Schwarzenau.  He  fre- 
quently assisted  Alexander  Mack  in  the  public  serv- 
ices, although  he  was  not  an  ordained  eider.  He  was 
not  a  gifted  speaker,  and  was  much  given  to  retire- 
ment and  meditation.  He  married  in  Europe,  and  his 
wife,  Agnes  Margaretha,  accompanied  him  to  German- 
town  in  1729.  They  formed  a  part  of  Mack's  com- 
pany, from  which  I  infer  they  were  also  exiles  in  Hol- 
land between  1719  and  1729. 

In  Germantown  he  purchased  forty-two  acres  of 
ground(i)  and,  no  doubt,  engaged  in  farming.  After 
the  death  of  Alexander  Mack,  Kalckglasser  was  the 
oldest  preacher  in  the  congregation.  This  means  that 
he  was  longest  in  the  ministry.  He  became  infatuat- 
ed with  the  experiences  of  Stephen  Koch  and  on  one 
occasion  asked  Koch  about  his  latest  experiences. 
Stephen  Koch  related  at  length  his  ecstatic  experi- 
ences. This  greatly  moved  Brother  Klackglasser. 
He    said    to    Koch,  "  O,    I   know  your  condition  very 


(i)   Rupp's  jo,ooo  luimcs,  p.  473. 


146  History  of  tJie  Brethren. 

well,  for  I  was  in  the  same  state  a  long  while;  but 
through  the  various  occurrences  one  meets  therein,  I 
fell  away  from  it  again.  Now  I  will  learn  anew  to 
walk  before  God."(^) 

Especially  was  Brother  Kalckglasser  carried  away 
with  Koch's  views  on  celibacy.  Although  he  was  a 
married  man,  he  longed  for  the  celibate  state  and  in 
his  public  discourses  at  the  Germantown  meetings  he 
delivered  new  and  strange  doctrines.  He  even  de- 
clared he  was  not  truly  converted. 

His  brethren  remonstrated  in  \ain.  They  remind- 
ed nim  of  his  long  years  of  service  as  a  preacher. 
They  recalled  the  many  he  had  immersed.  The  power 
of  mysticism  was  upon  him.  With  others  he  attended 
meetings  in  the  forest  near  Germantown.  Then  they 
walked  the  streets  hand  in  hand,  attracting  much  at- 
tention. Many  of  their  meetings  were  held  at  night. 
Finally,  in  1839,  a  company  of  these  brethren  and  sis- 
ters, in  all  about  eighteen,  went  to  Ephrata  and  joined 
the  Seventh  Day  Society  under  Beissel. 

Usually  when  members  of  the  German  Baptist 
Brethren  joined  the  Ephrataites  Beissel  rebaptized 
them.  In  the  case  of  Kalckglasser,  however,  this  was 
not  done.  "  The  Venerable  Henry  Kalckglasser,  one 
of  their  (Brethren's)  first  teachers,  was  left  undis- 
turbed at  Ephrata  until  his  death  in  his  baptism  re- 
ceived   from    them."     It    is    also    true    that   after    this 


(i)   Chronicon  Epiiratensc.  p.  loo. 


The  Leaders  in  Germany.  147 

v/hen  some  left  the  Ephrata  Society  and  joined  the 
Brethren  they  were  not  rebaptized.  It  was  held,  al- 
though not  without  protest,  that  the  trine  immersion 
received  at  Ephrata  should  be  valid  for  the  Brethren. 

At  Ephrata  he  was  known  as  Brother  Joel.  The 
register  of  the  society  says,  "  Brother  Joel  did  in  the 
Lord  fall  asleep  1748  (Feb.  29):  his  age  was  fifty-two 
years.  He  led  in  his  doings  and  life  a  lowly,  retired, 
fervent  course  of  life.  What  he  experienced,  gave  he 
never  unto  day.  His  death  was  as  if  he  only  cast  off 
his  outer  shell. "(')      His  wife  died  at  the  same  place  in 

1758. 

y.  John  Hildebrand. 

What  a  history  could  be  written  of  the  twenty-three 
who  sat  at  the  first  love  feast  in  America! 

At  the  head  of  the  Lord's  table  was  Peter  Becker, 
near  him  was  John  Hildebrand.  Then  along  the 
Lord's  table  sat  the  others  who  had  crossed  the 
stormy  sea  together  in  1719  and  now  for  the  first  time 
were  celebrating  in  America  the  ordinances  for  which 
they  suffered  and  endured  so  much  in  Europe.  No 
doubt  at  the  end  of  the  table  farthest  from  Peter 
Becker  sat  the  six  new  ones,  who  that  day  had  been 


(i)  Ephrata  Registers,  p.  19.    See  his  autograph  on  the  list  of  the  ship  .Al- 
len's passengers,  p.  90. 


1 48  History  of  the  BretJireti. 

baptized  and  to  whom  this  was  the  first  sacred  meeting 
in  the  holy  family  of  the  Lord. 

Hildebrand  was  born  in  1679.  He  lived  a  quiet  and 
peaceful  life  in  Germantown.  But,  for  some  reason, 
the  Brethren  did  not  advance  him  to  the  ministry. 
This  is  all  the  more  to  be  wondered  at  when  one  re- 
calls that  Valentine  Mack  was  married  to  his  daughter, 
Maria.  This  daughter  early  joined  the  Virgin  Sisters 
at  Ephrata.  She  soon  after  left  Ephrata  and  returned 
to  Germantown  where  she  was  married.  In  1739  she 
followed  her  husband  to  Ephrata  once  more.  Here 
she  was  known  as  Sister  Abagail.  This  resulted  in 
John  Hildebrand's  removal  also.  And  after  1739  his 
days  were  passed  at  Ephrata.  His  wife  died  in  1757 
and  he  died  in  1765. 

In  1728  there  was  a  rupture  at  Ephrata  and  a  num- 
ber of  the  followers  of  Beissel  formed  a  new  congrega- 
tion. They  were  inclined  to  return  to  the  Brethren 
and  John  Hildebrand  and  Daniel  Eicher  were  appoint- 
ed preachers.  This  congregation  finally  was  merged 
into  the  Conestoga  congregation,  and  Hildebrand  was 
with  them  until  he  removed  to  Germantown,  and  was 
a  preacher  of  the  church  there  till  1738. 

His  closing  years  were  not  happy  ones.  In  1741  he 
drew  up  a  lengthy  protest  against  applying  the  title 
"Father"  to  Beissel.  Beissel  appealed  to  the  congre- 
gation and,  by  a  large  majority,  he  was  confirmed  in 
the  title.  But  at  Beissel's  death  the  members  declared 
they  had  voted  the  title  against  their  better  judgment, 


The  Leaders  i:i  GernuDiy,  149 

and    hence    that    designation    was    not    put    upon    his 
gravestone. 

John  Hildebrand  was  an  ascetic  man.  He  even  ate 
his  bread  by  weight.  He  was  much  influenced  by  the 
writings  of  Jacob  Boehm.  With  Beissel  he  had  many 
controversies.  At  the  time  of  the  Zinzendorf  Synods 
Spangenberg  came  to  Ephrata  to  proselyte.  Against 
the  Moravians  Hildebrand  wrote  a  lengthy  paper  in 
which  he  endeavored  to  prove  that  the  married  state 
originated  in  the  fall  of  man.  He  was  a  delegate  to 
several  of  these  synods.  He  was  older  in  the  spiritual 
life  than  Beissel,  and  felt  that  his  experience  should 
be  counted  in  his  favor.  He  was  the  author  of  at  least 
four  printed  works,  of  45,  44,  20  and  159  pages  respec- 
tively, three  of  which  were  published  by  Saur  in  1743. 
They  relate  to  the  Ephrata  Society  and  denounce  the 
Moravians.  The  fourth  was  published  by  Saur  in 
1747.  Beissel,  however,  never  entrusted*  great  services 
to  him;  and,  neglected,  lonely,  and  no  doubt  unhappy, 
perhaps  discontented,  he  passed  quietly  away. 

8.  A?idreas  Frey. 

When  Andreas  Frey  came  to  this  country  is  not 
known.  An  Andreas  Frey  did  come  on  the  ship  Satn- 
ueiy^  1733-  This  has  been  by  some  regarded  as  the 
subject  of  this  sketch.     Such,  however,  is  not  the  case. 

In  March,  1728,  there  was  a  revival  at  Falckner's 
Swamp.     On  the  eighth  of  the   month  Conrad   Beissel, 


(i)  Pennsylvania  Archives,  Vol.  XVII,  p.  75. 


150  History  of  the  Brethren. 

still  in  partial  fellowship  with  the  Brethren,  baptized 
eleven  persons.  In  May  five  others  joined  at  this 
place.  Over  this  congregation,  at  its  organization  this 
same  year,  Andreas  Frey  was  made  elder. 

This  action  of  Beissel's  led  to  a  controversy.  The 
Germantown  congregation  went  to  Falckner's  Swamp 
and  held  a  meeting  at  the  house  of  John  Henry  Hage- 
man.  This  meeting  convinced  many  of  the  new  mem- 
bers that  the  Germantown  Brethren  were  right  in  their 
opposition  to  the  Ephrata  (then  called  Conestoga) 
followers  of  Beissel.  Among  this  number  was  An- 
dreas Frey,  the  elder.  A  long  controversy  was  the  re- 
sult. Finally  it  was  agreed  to  have  a  meeting  (coun- 
cil) at  the  house  of  William  Frey  to  determine  who 
was  right. 

The  Ephrataites  secretly  sent  six  emissaries  to 
Falckner's  Swamp  in  advance  of  the  council  to  preju- 
dice the  new  members  against  the  Germantown  Breth- 
ren. The  sequel  of  all  this  was  a  failure  on  the  part  of 
the  Ephrataites  to  attend  the  council. (■)  Andreas  Frey 
and  the  members  who  believed  with  him  that  the 
Brethren  from  Germantown  were  right  now  declared 
openly  against  the  Beissel  party.  Over  the  others 
Michael  Wohlfurth  was  made  elder.  He  soon  re 
signed  in  disgrace  and  threw  himself  at  Beissel's  feet 
for  mercy.  Following  him  was  Elder  John  Landes 
who  held  the  office  just  six  weeks. 


(i)  This  is  one  of  the  earliest  councils  in  the  Brotherhood.    Two  oUl  con- 
gregations were  to  meet  and  the  new  m2:n'oers  were  to  be  jud^jes. 


The  Leaders  in  Gcrmmiy. 


151 


Elder  Frey,  however,  remained  steadfastly  a  mem- 
ber of  the  Brethren  and  was  sent  as  a  delegate  to  the 
famous  Zinzendorf  Synods.     Here   he   took   such  an 


WmrM  %txm 

f^ine 

DECLARiVTION, 

«l^s 

irO&iuj^ 

i(»fW«J^S8«ire,tn»  teic  «l^ 

4tti«e^^!te,^0eit<m$0        ,    | 

^mSmt  ®$mmw 

j^i,- 


if...    I  i,>H<im^W\\¥f 


■><- 


Title  Page  of  Andreas  Prey's  Declaration. 


active  part  that  he  was  finally  chosen  one  of  the  three 
trustees  of  the  New  Church-in-the-spirit.      For  a  full 


152  History  of  tJic  Brethren. 

account  of  this  see  the  chapter  on  the  "Origin  of  An- 
nual Meeting." 

Zinzendorf  used  his  persuasive  powers  upon  Frey 
and  ev'entually  won  him  over  to  the  Moravian  cause. 
Frey  sailed  to  Europe  with  other  Moravians  and  was 
active  in  his  efforts  to  advance  their  cause. 

He  was  not  long  with  them  until  he  began  to  ques- 
tion their  faith  and  their  practices.  He  left  them  and 
returned  to  the  Brethren  and  after  humbling  himself 
he  was  again  received  into  fellowship. 

In  1748  he  issued  from  the  Saur  press  a  volume  of 
88  pages,  the  title  of  which  is:  ^^  Andreas  Freyen  seine 
Declaratio7i  oder :  Erkldriing  aiif  welche  Weise  Ufid  wie  er 
unter  die  sogejiannte  HerrnJmtcr  Gemei?ie  gekommefi," 
etc.(i> 

In  this  work  he  denounces  the  Moravians  unmerci- 
fully. The  work  caused  a  sensation.  It  was  rumored 
that  Frey  had  repented  his  declaration  against  them; 
and,  in  1750,  he  published  a  notice  in  Saur's  paper  in 
which  he  says  he  has  not  revoked  his  declaration 
against  the  Moravians  nor  would  he  do  so. 

g.  Otlicr  German  Pioneers. 

Lack  of  space  precludes  a  fuller  discussion  of  many 
of  the  earliest  Brethren,  who  have  largely  influenced 
the  development  of  the  church. 

Among  the  first  members  at  Germantown  was  John 


(i)  Copy  in  the  library  of  the  Author. 


TJie  Leaders  in  Germany.  153 

Henry  Traut.  He  was  a  member  at  Creyfelt,  and 
was  active  in  the  work  of  the  church.  He  came  with 
Peter  Becker's  party  in  1719. 

On  the  first  missionary  tour  in  America  Henry 
Traut  was  a  leading  spirit.  He  was,  next  to  Peter 
Becker,  the  leader  of  the  members,  from  which  fact, 
combined  with  other  evidences,  I  am  inclined  to  be- 
lieve he  was  a  deacon  of  the  church.  He  accom- 
panied Stephen  Koch  on  an  important  mission  in  1727; 
for  an  account  of  which  see  life  of  Koch.  He  lived  a 
quiet,  godly  life,  rich  in  deeds  of  love,  and  died  Jan. 
4,  1733.  His  loss  was  deeply  felt  by  the  entire  con- 
gregation. 

Heinrich  Holsapple,  George  Balser  Gautz,  Jeremiah 
Traut,  Balser  Traut,  and  John  Jacob  Price  are  also 
among  the  worthies  of  the  early  church.  Brother 
Price  was  an  active  preacher  in  Germany,  traveling 
with  John  Naas.  They  were  successful  missionaries. 
Brother  Price  came  to  America  with  Peter  Becker's 
party,  was  at  the  first  love  feast,  and,  in  1721,  settled 
on  a  large  tract  of  land  on  Indian  Creek  in  Lower  Sal- 
ford  Township  in  Montgomery  County,  Pennsylvania. 

This  Jacob  Price  is  the  father  of  all  the  Prices  in  the 
Brotherhood.  His  family  has  been  a  remarkable  one 
Many  of  them  have  been  and  are-  preachers  of  ability 
in  the  church.  Their  history  is  interwoven  with  the 
activities  of  the  Brotherhood  from  its  beginning.  A 
fuller  account  of  them  will  be  found  in  subsequent 
chapters  of  this  volume. 


1 54  History  of  the  Brethren. 

All  in  all,  these  early  leaders  were  godly,  fearless, 
able  men.  Most  of  them  were  not  only  preachers  of 
power  but  writers  of  important  works  and  composers 
of  fervent  hymns.  They  took  the  infant  church  to 
their  hearts,  transported  it  to  the  free  soil  of  Pennsyl- 
vania, and  planted  it  far  and  wide  in  the  hearts  and 
lives  of  their  children  and  of  as  many  others  as  their 
limited  opportunities  in  a  wilderness  would  permit. 
They  did  their  work,  and  did  it  well.  Peace  to  their 
ashes! 


CHAPTER  VII.  —  The  Germaxtowx  Congregati 


ON. 


Germantown,  mother  congregation  in  America, 
what  a  history  is  thine! 

There's  a  stormy  voyage  in  17 19,  a  landing  at  Phil- 
adelphia, a  procession  to  Germantown,  a  dispersion 
of  the  twenty  families  of  German  Baptist  Brethren, 
and  in  1722  a  revival  spirit;  public  preaching  collects 
the  scattered  souls;  in  1723,  a  strange  thrill  enraptured 
the  membership  at  news  of  the  coming  of  Elder 
Libe;  people  from  the  Schuylkill  country  travel  to 
the  city  of  Philadelphia  to  hear  this  man  whose  elo- 
quence had  made  him  famous  in  two  continents;  a 
meeting  is  held  at  Peter  Becker's  house;  a  missionary 
visit  is  undertaken;  and  six  souls  ask  for  baptism — 
this  is  the  beginning  of  the  church  in  America. 

Doubly  memorable  Christmas  Day,  1723!  Christ's 
anniversary  and  the  date  of  the  birth  of  His  church 
in  America!  There  is  an  activity  at  Peter  Becker's 
house  in  Germantown.  The  spindles  are  still;  and 
the  voice  of  praise  is  raised.  Six  persons,  Martin 
Urner,  his  wife  Catherine,  Henry  Landis,  his  wife, 
Frederick  Lang,  and  John  Mayle,  all  from  what  is 
now  the  Coventry  district,  were  in  the  midst  of  seven- 
teen members,  and  they  were  preparing  to  hold  the 
first  immersion  in  the  church  in  America.     There  was 

no  ordained  minister  this   side  of  the  Atlantic.     The 

(155) 


1 56  History  of  the  Brethren. 

members  hold  a  council.  Peter  Becker  is  chosen  to 
act  as  elder.  The  preliminary  examination  is  held, 
prayer  is  offered,  and  then  these  twenty-three  souls 
walk  out  into  the  winter  afternoon,  in  single  file, 
headed  by  Peter  Becker.  They  journey  to  the  Wis- 
sahickon  Creek.  The  group  kneels.  Overhead  the 
solemn  sentinels  of  the  forest  fastness — the  pines  and 
hemlock — are  stilled.  The  ice-bound  stream  utters 
strangely  solemn  music.  Curious  eyes  from  the 
Kelpianites  rest  reverently  upon  the  group.  Peter 
Becker's  voice  breaks  the  stillness.  The  prayer  is 
ended.  The  six  candidates  for  membership  in  God's 
family  are  led  one  by  one  into  the  water  and  are 
baptized  by  trine  immersion.  The  procession  returns 
to  Germantown.  They  assembled  in  the  house  of 
John  Gomorry.  It  is  evening  now.  The  old-time 
tallow-dips  are  lighted.  They  gather  around  a  long 
table,  a  hymn  is  sung,  and  in  the  silent  evening  hour, 
with  no  witness  but  God,  and  curious  children,  these 
people  begin  the  observation  of  the  ordinances  of 
God's  house  on  Christmas  evening,  1723.  The  sisters 
on  one  side,  the  brethren  on  the  other,  arise  and 
wash  one  another's  feet.  Then  they  eat  the  Lord's 
Supper,  pass  the  kiss  of  charity  with  the  right  hand 
of  fellowship,  partake  of  the  holy  communion,  sing 
a  hymn,  and  go  out.  It  is  night!  But  under  God's 
guidance  their  acts  have  been  repeated  in  a  thousand 
twilights,  in  all  parts  of  this  country  in  all  the  years 
that  have  come  and  gone;  and,  please  God,  we  will 


TJic  Germantozvn  Co?igregation.  159 

repeat  them  again  and  again  until   He  shall  say,   "It 
is  enough.     Come  up  higher." 

Let  us  look  yet  more  closely  at  this  company. 
Who  are  they?  Six  are  already  named.  They  are 
babes  in  Christ.  But  the  other  seventeen  are  warriors 
of  two  continents.  They  had  a  remarkable  career. 
At  the  head  sat  Peter  Becker,  pioneer  preacher  in 
America.  He  could  have  told  of  blessed  meetings 
in  Creyfelt  and  of  sermons  by  Elders  Mack,  Libe, 
and  Naas.  He  is  not  a  gifted  preacher,  but  he  leads 
the  sacred  music  that  fills  the  dimly-lighted  room 
with  echoes  of  heaven's  choir.  His  prayers  are  elo- 
quent and  overmastering.  He  loved  God  and  talked 
with  Him  in  the  full  faith  of  an  expectant  child  of 
the  King. 

To  his  right  sat  John  Jacob  Price,  who  had  prayed 
and  preached  in  the  Rhine  Valley  with  Elder  Naas. 
He  was  not  large  in  body,  but  fervent  in  spirit. 
There  was  Stephen  Koch,  John  Hildebrand,  Henry 
Traut  and  Henry  Holsapple,  of  whom  the  reader 
has  already  heard.  They  were  rich  in  experiences 
with  God's  people  in  Germany.  There  was  John 
Gomorry,  in  whose  house  they  sat,  near  him  were 
Jeremiah  and  Balser  Traut,  Daniel  Ritter,  John 
Kempfer,  Jacob  Koch,  and  George  Balser  Gans,  all 
sterling  men  of  God. 

To  the  left  of  Peter  Becker  sat  Maria  Hildebrand, 
whose  daughter  was  destined  to  wed  a  son  of  founder 
Mack.      By    her    side    sat    Magdalene    Traut,    Anna 


l6o  History  of  the  Brethren. 

Gomorry,  and  Joanna  Gans.  Seated  in  their  midst 
were  the  six  new  members, — twenty-three  in  all. 
Who  can  lift  the  veil  and  record  this  hour's  holy 
service?  What  thouc^hts,  what  emotions,  what  re- 
ligious experiences,  what  covenanted  pledges,  what 
rejoicings,  moved  lips  and  heart  and  head!  To  God 
only  is  known  the  ecstasy  of  that  communion.  "Ye 
know  not  now;  but  ye  shall  know  hereafter."  Blessed 
beginning  of  the  church  in  America;  may  her  latter 
days  be  like  her  first! 

The  congregation  was  now  organized.  The  spirit 
of  the  Master  was  upon  them.  The  next  autumn 
the  congregation  decided  to  undertake  a  general 
visitation  to  all  their  brethren  in  the  whole  country. 
October  23,  1724,  they  started.  Their  first  visit  was 
to  Brother  John  Jacob  Price  on  the  Indian  Creek. 
Thence  they  traveled  to  Falckner's  Swamp  and  held 
services  at  the  house  of  a  Brother  Albertus,  where 
a  meeting  was  held  with  breaking  of  bread;  so  also 
at  Oley,  and  then  at  the  Schuylkill  (Coventry). 
Here  on  November  8,  they  also  held  a  love  feast, 
no  doubt  at  the  house  of  Martin  Urner.  At  this 
place  two  persons  were  baptized.  These  two  were 
Peter  Hefifiy  and  Owen  Longacre,  Andrew  Sell  had 
formerly  been  baptized  at  Germantown.  There  were 
thus  nine  members  at  Coventry. 

This  was  the  end  of  their  contemplated  missionary 
tour. 

At  Coventry,   however,    news   was  received   that   in 


The  Gcrmantown  Congregation.  l6i 

the  Conestoga  country  were  a  number  of  awakened 
souls.  The  Brethren  decided  to  continue  their  jour- 
ney to  the  Conestoga.  The  party  divided  for  the 
night.  Those  who  were  afoot  spent  the  night  at 
John  Graff's(i)  and  the  riders  at  Jacob  Weber's.  On 
the  lOth  they  united  at  Rudolph  Nagele's,  at  that 
time  a  Mennonite.  From  Nagele's  they  went  to  visit 
Conrad  Beissel  and  Michael  Wohlfahrt,  who  at  that 
time  were  living  a  solitary  or  hermit  life.  On  the 
night  of  the  loth  they  lodged  with  Stephen  Galliond. 
The  next  day  they  pushed  on  to  Henry  Hohn's.  On 
the  I2th  a  meeting  was  held  at  this  man's  house. 
Beissel  was  present.  The  revival  spirit  was  power- 
fully manifested.  The  theme  of  the  Brethren  was 
baptism,  the  hope  of  fallen  man. 

At  the  close  of  the  meeting  five  precious  souls 
asked  for  baptism, — Henry  Hohn  and  wife,  John 
Mayer  and  wife,  and  Joseph  Shafer.  They  were  bap- 
tized in  the  apostolic  manner  by  Peter  Becker  in 
Pequa  creek.  This  ceremony  was  so  impressive  that 
a  sixth,  Veronica,  wife  of   Isaac    Frederick,   was  also 


(i)  John  (Hans)  Graff  (or  Groff  or  Grove)  is  the  first  ancestor  on  the 
maternal  side  of  the  author  of  this  work  who  came  to  America.  He  was  a  Swiss 
refugee,  came  to  Pennsylvania  in  1696  and  settled  in  the  Pequa  Valley.  While 
in  pursuit  of  his  stray  horses,  he  found  his  way  to  what  is  now  West  Earl 
Township  in  Lancaster  County.  He  was  pleased  with  the  country  and  in  Feb- 
ruary 28,  1724,  purchased  from  Martin  Kendrick  and  Hans  Herr  250  acres  of 
land  and  at  once  removed  to  it.  He  was  the  first  settler  in  that  section  and  the 
three  townships  Earl  in  Lancaster  County  bear  his  name.  The  English  of 
Graff  is  Earl.  His  place  was  long  known  as  Graff's  Thai.  He  died  in  1746. 
His  personal  property  was  inventoried  at  £648,  3s,  lod.  Ne.xt  to  Graff's  Thai 
was  Weber's  or  Weaver's  Thai.  These  were  the  places  at  which  the  Brethren 
remained  over  night.  For  a  fuller  account  of  Graff  see  F.  R.  Diffenderffer's 
excellent  little  volume— T//^  Three  Earls,  an  Historical  Sketch. 


1 62  History  of  tJie  Brethren. 

baptized.  And  now  a  strange  event  must  be  recorded! 
Conrad  Beissel  saw  all  this.  He  knew  it  was  his 
duty  to  be  baptized.  But  he  had  such  an  exalted 
opinion  of  his  own  religious  experiences  in  his  hermit 
life  that  he  could  not  submit  to  baptism  at  the 
hands  of  Peter  Becker,  whom  he  regarded  as  inferior 
to  himself  in  religious  thought.  In  this  perplexity 
he  suddenly  remembered  that  Jesus  had  submitted 
to  John  "to  fulfill  all  righteousness."  Consequently, 
after  Sister  Frederick  came  up  out  of  the  water, 
•'Beissel  came  down  from  his  spiritual  pride,  hum- 
bled himself  before  his  friend  Peter  Becker,  and  was 
by  him  baptized  on  the  same  day  in  apostolic-wise, 
under  the  water. "(') 

That  evening  a'  love  feast  was  held  at  Brother 
Hohn's  house.  This  was  November  12,  1724.  The 
following  Sunday  a  meeting  was  held  at  Sigmund 
Landert's  house,  and  Landert  and  his  wife  were  bap- 
tized. The  stream  was  so  muddy  on  this  occasion 
that  some  of  the  members  protested  against  its  fitness, 
holding  that  baptism  should  be  administered  as  Alex- 
ander Mack  taught,  "in  a  running  stream  of  clear 
watc."  As  these  people  were  strangers  to  the  Breth- 
ren, Peter  Becker  addressed  the  people  as  follows: 
"These  two  persons  have  applied  to  us  for  baptism; 
but  as  they  are  unknown  to  us  in  their  walk  and 
conversation,    we    make    this    announcement    of    the 


(i)  Chionicon  Ephratense.  p.  25. 


^ 


Si 


The  Gcrvta7itoivii  Congrcgatio7i.  165 

fact  to  all  men  here  present,  especially  to  their  neigh- 
bors. If  you  can  bear  favorable  witness  concerning 
their  lives,  it  is  well,  and  we  can  baptize  them  with 
the  greater  assurance;  but  if  you  have  any  complaints 
to  bring  against  them,  we  will  not  do  it."  This  is 
the  first  recorded  instance  of  a  practice  honored  by 
the  Brethren  to  this  day.  It  evidently  dates  to  the 
beginning  in  Germany.  This  is  the  beginning  of  the 
church  in  Lancaster  County.  Since  the  distance 
was  so  great,  the  Germantown  members  advised 
these  to  select  a  preacher  and  form  a  separate  congre- 
gation. Conrad  Beissel  was  chosen.  Then  the  kiss 
of  peace  was  given  and  the  Brethren  returned  to 
Germantown. 

From  1722  to  1732  the  meetings  were  held  in  the 
homes  of  the  members — generally  at  Becker's, 
Gomorry's,  Gantz's,  Traut's,  or  Kalckglasser's. 

When  Mack  came  in  1729  the  number  of  members 
was  so  increased  that  it  was  difficult  to  find  a  house 
large  enough  for  the  meetings. 

In  1732  Christoph  Saur,  the  printer,  erected  where 
No.  4653  Germantown  Avenue  now  is,  a  commodious 
house,  60x60  feet. 

The  second  story  of  this  house  was  constructed 
with  partitions  hinged  to  the  joist  so  that  when 
necessity  required,  they  could  be  swung  open  and 
a  large  audience  room  was  secured.  Here  the  Breth- 
ren worshiped  until  1760,  when  the  second  Christoph 
Saur   was    an    elder   of   the    church.     His    increasing 


1 66  History  of  the  Brethren. 

family  and  growing  business  demanded  all  the  room 
in  the  house,  and  obliged  the  Brethren  to  arrange 
for  another  place  of  meeting. 

Among  the  Brethren  was  one  named  John  Petti- 
koffer.  He  is  said  to  have  been  a  poor  man.  Broth- 
er Peter  Schilbert  gave  him  a  half  acre  of  ground 
upon  which  to  erect  a  house.  Pettikoffer  begged 
the  money  for  the  erection  of  a  house  on  this  ground, 
which  was  nearly  two  miles  above  what  was  then 
Germantown.  Because  of  this  begging  historians 
say  the  town  was  named  Beggarstown  {Bettel  Hansen). 
In  1739,  Pettikoffer  and  his  wife  removed  to  Ephrata, 
where  his  wife  died  in  1748,  and  where  he  died  in 
1769  (September  11).  It  was  a  long  while  before 
Peter  Schilbert  could  gain  possession  of  the  ground 
he  had  given  to  Pettikoffer.  But  it  was  finally  his 
and  by  deed  dated  August  12,  1760,  Peter  Schilbert 
donated  to  Christopher  Sower,  Alexander  Mack, 
Peter  Leibert,  and  George  Schreiber,  the  Pettikoffer 
house,  and  eighty  rods  of  ground  for  a  burial  place, 
in  trust  for  the  German  Baptist  Brethren's  church  of 
Germantown  forever. 

The  house  was  remodeled,  the  partitions  were  re- 
moved, and  here  the  Brethren  worshiped  until  1770. 
when  the  increased  membership  required  a  larger 
house.  At  the  rear  of  the  Pettikoffer  house  a  sub- 
stantial stone  meetinghouse  was  begun  and  completed 
in  the  same  year,  and  was  dedicated  before  July  i. 
For   the   erection  of  this  house  the   members  them- 


K 


I 


tl 


The  Gcrmaiitown  Co?igregatio?i.  169 

selves  gave  the  entire  amount.  The  building  is  of 
stone  and  is  still  standing.(')  It  is  about  32  feet 
square,  with  an  attic  in  which  were  stored  the  requi- 
sites for  the  love  feasts.  This  attic  was  reached  by  a 
stairway  on  the  outside, (2)  long  since  removed.  But 
the  stone-work  still  betrays  the  location  of  the  large 
square  door  through  which  it  was  entered.  About 
1880  Sister  Lehman  and  a  few  others  had  the  meet- 
inghouse remodeled.  The  old  attic  was  removed, 
the  exterior  plastered,  and  new  appointments  pro- 
vided throughout.  On  May  16,  1897,  ^  ^"^  addition 
to  the  old  meetinghouse  was  dedicated.  This  addi- 
tion was  the  gift  of  Jacob  Z.  Davis,  a  direct  descend- 
ant of  Alexander  Mack.  The  dedicatory  exercises 
on  this  occasion'  were  conducted  by  the  present 
pastor,  George  N.  Falkenstein.  The  dedicatory 
sermon  was  preached  by  the  writer  of  these  lines  from 
Psa.  122:  1-9. 

During  the  Revolutionary  War,  when  all  of  Elder 
Sower's  property  was  confiscated  this  meetinghouse 
narrowly  escaped.  Sower  was  one  of  the  trustees 
in  whose  name  the  property  was  held.  For  this 
reason  it  was  seized.  But  Brethren  Fox  and  Leibert, 
trustees  with  Sower,  explained  that  the  building  and 
ground  were  not  Sower's,  but  the  congregation's. 
That   he   was   simply   one   of  the   trustees   in    whose 


(i)  See  frontispiece. 

(2)  St.  David's  Episcopal  Church  at  Radnor,  the  home  church  of  General 
Anthony  Wayne,  also  has  such  a  stairway.  It  may  have  been  copied  after  this 
one  of  the  Germantown  church. 


I 


1 70  History  of  the  Brethren. 

name  the  title  temporarily  rested.  Finally  the  repre- 
sentations of  the  members  availed  and  the  building 
was  spared,  although  the  yard  about  it  was  occupied 
by  the  cavalry  in  the  Germantown  battle. 

When  the  meetinghouse  was  occupied  in  1770,  the 
old  Pettikoffer  house  became  an  old  folks'  home,  in 
which  the  poor  of  the  congregation  were  sheltered, 
clothed,  and  fed  at  the  expense  of  the  congregation. 
This  is  no  doubt  the  oldest  home  for  the  poor  estab- 
lished by  the  Brotherhood. 

The  ground  for  a  cemetery  was  not  so  used  until 
the  yellow  fever  scourge  swept  Philadelphia.  Then 
the  Brethren  mercifully  opened  their  grounds  for 
burials.  This  was  in  1793.  There  was  need  of  more 
ground  and  the  congregation  purchased  for  430 
pounds  sterling  the  adjoining  lot,  on  which  was  an  old 
log  hut,  once  the  Weaver  residence,  and  a  good 
dwelling  house, — now  the  parsonage,  661 1  German- 
town  Avenue.  Half  the  purchase  money  was  paid  by 
voluntary  subscriptions  in  1793,  and  the*remainder  on 
April  I,  1805. 

Among  the  quite  early  ministers  and  deacons  of 
this  congregation  are  the  following: 

Peter  Becker, 1 724-1 758 

Alexander  Mack, 1729-1735 

Alexander  Mack,  Jr., 1748-1803 

Christopher  Sower, 1 748-1 784 

Henry  Kalckglasser 1724-1739 

Stephen  Koch 1724-1739 

John  Hildebrand, 1724-1739 


The  Germafitowfi  Co7igregatio?i.  171 

Such  in  brief  is  the  early  history  of  the  mother  con- 
gregation in  America.  Additional  facts  will  be  found 
in  the  biographic  sketches  of  the  leading  ministers  in 
their  proper  places.  There  are,  however,  matters  of 
detail  that  are  of  interest  to  the  Brotherhood  and  to 
the  historian. 

The  Poor  Book  of  the  Congregation. 

Before  me  as  I  write  is  a  queer  book.  It  is  in 
manuscript,  and  for  the  most  part  in  the  German 
language.  It  is  the  official  record  of  money  received 
and  paid  by  the  deacons  of  the  Germantown  congre- 
gation from  1747  to  1806.  The  account  opens  on  May 
10,  1747.  "To-day  the  box  was  emptied  and  there 
was  in  it  of  contributions  14  shillings."  On  June  5th 
Brother  Henry  Schlingluff,  a  deacon,  was  made  cus- 
todian  of   the   poor  fund,  and  he  was  charged  with 

M.  9s.  3d. 

On  June  28,  the  box  was  emptied.     It  had  in  it  I2s. 
On  July  24,    "      "       "  "  "     "     "    "    6s. 

On  Aug.  23,  "      "       "         "  "     "     "   "    6s.  6d. 

On  Oct.  4,     "      "       "  "  "     "     "    "  17s. 

Brother  Peter  Wentz  paid ;^i,  14s.  6d. 

On  Nov.   5,  the  box  was  emptied.     It  had  in   it    los. 

On  Nov.  22  Nicholas  Schriber  paid £\,  17s. 

On  Dec.  25  the  box  was  emptied.     It  had   in  it   los. 

The  total  receipts  for  the  year  were.  .;^ii,  i6s.  3d. 

From  this  it  will  be  seen  that  the  congregation  had 
a  box,  later  two  boxes,  somewhere  in  the  meeting- 
house,   which   at   this  time  was   the  second  story  of 


172 


History  of  the  Brethren. 


Saur's  house.  Into  this  box  the  members  voluntarily 
dropped  whatever  sum  they  felt  free  to  give  to  the 
poor  fund.  Other  brethren  gave  directly  to  tne  tund 
additional  sums.  The  box  was  opened  by  all  the 
deacons  and  the  amount  charged  to  the  custodian. 
This  Brother  VVentz  evidently  had  borrowed  from  the 
poor  fund  prior  to  May  10,  1747,  for  I  find  on  Nov.  26, 
1748,  these  words,  "  Rec'd  in  settlement  with  Bro, 
Peter,  2s."  What  was  done  with  this  money?  The 
next  page  of  the  book  tells  the  eloquent  story  of 
Christian  charity. 

1747 

May  10,  To  Sister  Elizabeth 14s. 

Bayer los. 

Elizabeth 6s. 

Charitas lOs. 

Charitas 3s. 

Elizabeth 3s. 

Elizabeth los. 

Charitas los. 

Elizabeth 8s. 

a  poor  man  of  the  Gcineinschaft 

at  the  request  of  Bro.  Cans.  ...  7s.  6d. 

Sister  Bayer .;^i,    Os.  od. 

Charitas ;^i. 

Elizabeth ^i. 

Elizabeth los. 


June    5, 

<        c ; 

"       5,    ' 

"      5,   ' 

July  24,    ' 

"     24, 

Aug.  9,    ' 

"      9.    ' 

"     23,    ' 

"     23,    ' 

'    a  pc 

at  t 

Oct.    4.    ' 

'    Sist 

"       4,    ' 

t        ti 

"       4,    ' 

(        (k 

Dec.    8,    ' 

(                u 

Total  paid  out £'],  i  is.  6d. 

And  so  the  record  goes  for  fifty-nine  years!  I  no- 
tice, too,  that  the  brethren  who  made  the  ofificial  visit 
were  given  money  from  this  fund  to  take  with  them 


Tlic  Gcr)nantown  Congregation.  173 

and  give  to  whomsoever  they  found  to  be  in  need. 
On  Jan.  31,  1748,  the  amount  so  taken  was  lis.;  on 
July  24,  of  the  same  }ear,  12s.;  on  Oct.  2,  12s.  6d,  and 
on  Nov.  12,  IIS.  In  this  quiet  way  the  ministers  were 
able  to  add  comfort  of  a  material  as  well  as  of  a  spirit- 
ual sort  to  those  they  found  in  need.  This  is  prac- 
tical, helpful  Christianity.  Do  we  as  fully  perform 
our  duty  to-day?  On  June  2,  1748,  Sister  Maria  Stoltz 
was  in  need  of  a  Testament,  and  she  was  given  4s.  6d. 
to  purchase  one.  Again  on  Nov.  26,  1748,  "to  Chris- 
tina for  her  little  boy's  shoes,  4s."  The  next  year  this 
same  sister  was  given  ^i,  15s.  for  her  house  rent,  June 
II,  and  again  on  Sept.  3,  for  the  same  purpose. 

I   find  also  such  entries   as   the  following  taken   at 
random: 

Jan.  12,  1752,  To  a  poor  woman  whose  child 

burnt  itself 7s.  6d. 

Nov.    18,    1752,   To  widows   for  meal    (rye 

flour) 17s.  6d. 

Aug.  29,  1758,  For  the  coffin  of  Sister  Char- 

itas 17s. 

Jan.  I,  1759,  To  Sister  Gundis  for  month  of 

January 12s. 

Dec.   2,    1762,    For  wood    for    the  meeting 

rooms  13s. 

Dec.  7,  1762,  To  Sister  Sophie  for  i  cord  of 

wood £\,    8s. 

July  15,  1763,  Paid  for  the  fare  of  Sister  So- 
phie from   Lancaster i6s. 

Aug.  6,  1763,  Paid  for  taking  Sister  Sophie 

back 15s. 

April  17,  1776,  To  Sister  Feith,  5s.  in  mon- 
ey and  some  sugar  and  coffee  7s.  8d 


174  History  of  the  Brethren. 

When  the  members  met  to  hold  a  love  feast  they 
donated  to  the  congregation  certain  sums  of  money 
to  defra}'  the  expenses. 

A  love  feast  was  held  March  26,  1749,  to  which  the 
following  contributed: 

Brother  Gundy 7s.  6     d. 

Sister  White los. 

Brother  Snyder is.  6     d. 

"         Schlingluff 2s.  3     d. 

•'         Gans 5s. 

"         Schweitzer 3s. 

"         Mack IS.  6     d. 

"         Weber 2s.  7>^d. 

"         Richard 2s. 

Total , ;^i,   15s.  4>^d. 

For  the  feast  there  was  expended: 

For  rice  (3  Bbs.) 9s. 

For  flour,  spice,  and  butter is.     6d. 

For  bread  and  rolls 4s.   lod. 

For  meat 15s. 

Total £\,  los.     4d. 

There  was  a  meal  given  from  this  at  noon   and  in 

the  evening. 

Deacons  and  Deaconesses. 

Brother  Henry  Schlingluff  was  deacon  before  1747. 
In  1761,  the  congregation  had  a  council  meeting  and 
elected  a  second  deacon.  The  poor-book  has  this 
entry. 


TJie  Germantowii  Congregation.  175 


J  5    ^Cc£,^^'  J^Pj 


Election  of  Deacon  at  Germantown,  1761, 

December  13,  1761. 
According  to  a  council  of  love  at  Germantown  in 
the  community  of  Brethren  {Gojteinschaft  der  Brilder) 
who  have  vowed  to  die  and  to  live  according  to  the 
doctrine  of  Jesus  Christ  and  to  follow  in  everything 
the  manner  and  institutions  of  the  apostolic  congre- 
gation of  the  first  Christians,  there  has  been  elected 
by  vote  and  lot  as  minister  to  the  poor  of  this  con- 
gregation of  Germantown,  Brother  George  Schreiber, 
besides  the  formerly  appointed  Brother  Henry 
Schlingluff. 

But  Brother  Schreiber  had  not  yet  proved  himself 
in  the  office.  The  early  congregations  made  no 
haste    to   invest   men    with  power  and  responsibility. 


1 76  History  of  the  Brcthre?i. 

Brother  Schrciber  had  to  serve  almost  five  years  on 
trial.  Then  he  was  made  a  deacon  in  the  full  exer- 
cise of  the  power  attached  to  that  important  office, 
and  that  too,  dear  Brethren,  by  the  laying  on  of 
hands!  Read  for  yourself  the  original  entry  in  fac- 
simile. 


j^  J6-  ^^  J  r  ^o'ji  ^'X  Qr^  ¥iU^  Sy 


Ordination  of  Deacon  at  Germantown,  176b. 

On  the  15th  of  May,  1766,  Brother  George  Schrei- 
ber  has  been  confirmed  by  laying  on  of  hands  of  the 
elders,  to  the  service  for  which  the  hand  of  Providence 
had  seized  him. 

But  what  of  deaconesses?  Did  the  early  church 
have  deaconesses?  Did  Mack's  pious  perusal  of  the 
Holy  Word  compel  him  to  recognize  widows  as 
necessary  in  the  official  work  of  the  church?  In  an 
extended  list  of  members  known  to  Alexander  Mack 
the  second,  I  find  the  following:  "  Brother  Jacob 
Schreder  and  his  wife,  the  first  woman  elder  of  the 
'  Ge?ncine.'  After  her  husband's  death  she  lived  and 
served  the  '  Ge7nei7ie'  for  seven  years." 


Tlic  Ger/nantown  Congregation.  lyy 

This  record  is  from  the  private  diary  of  Alexander 
Mack,  now  in  my  library.  Sister  Schreder  was  called 
to  this  office  at  Schwarzenau.  The  elder  who  invested 
her  with  her  sacred  office  was  the  founder  of  the 
church,  Alexander  Mack.  But  this  is  not  an  un- 
usual case.  It  was  the  first  but  not  the  last.  Note 
then  the  following  from  the  Germantown  poor-book: 


yj^a,?n^^  "jl^^   A'^r,Uln  ,-,-/4ky^^/ /.i^C^ei^ 

y^  ^?f^J^  9IU^^'^^^  ^^a^jW*-'^  • 


Election  of  a  Deaconess  at  Germanto-dun,  lybg 

Anno  1769,  the  20th  of  August. 

According  to  the  Council  of  the  Holy  Ghost 
(i  Tim.  5:  9,  10)  in  the  community  of  Brethren  and 
Sisters  of  Germantown,  and  according  to  the  manner 
and  regulations  of  the  Apostolic  congregation  of  the 
first  Christians,  was  elected  by  vote  as  a  ministress 
(Deaconess)  the  Sister  Margaretha  Bayerin. 

Here  then  is  the  official  record  of  the  election  by 
vote    of    Sister    Bayer,    an   old  widow,   above  seventy 


1 78  History  of  the  Brethren. 

years  of  age,  to  the  office  of  Deaconess.  What  has 
the  church  of  to-day  to  say  in  regard  to  this?  Have 
we  removed  any  of  the  landmarks  which  our  fathers 
have  set? 

There  was  a  happy  day  in  the  Germantown  church 
in  1731.  Luke  Vetter,  one  of  the  original  eight  at 
Schwarzenau  landed  at  Philadelphia  on  September  21, 
1731.  He  had  crossed  the  Atlantic  on  the  ship 
Britta/iia,  Michael  Franklin,  Master,  and  was  accom- 
panied by  his  son  David,  aged  twenty-one;  his  daugh- 
ter Margerita,  aged  eighteen;  and  his  daughter  Sophia, 
aged  thirteen.  Doubtless  his  wife  was  dead  and  he 
yearned  to  see  once  more  the  face  of  Alexander 
Mack  and  wife,  Andreas  Bony,  Johannis  Kipping 
and  wife,  who  with  him  had  received  holy  baptism 
at  the  first  immersion  in  Schwarzenau.  No  doubt, 
there  were  tears  and  prayers,  and  old  Alexander 
Mack,  perhaps,  welcomed  him  to  his  own  little  one- 
story  house,  which  he  had  built  on  the  half  acre  of 
ground  he  purchased  in  Germantown. ('' 

John  Naas  came  two  years  after  and  was  warmly 
welcomed. (2)  Elder  Naas  reported  in  a  letter  to  his 
son  that  the  Brethren  were  all  well-to-do  in  German- 
town.  That  this  is  true  is  apparent  from  the  follow- 
ing facts:  Heinrich  Holsapple  owned  seventy  acres 
of  ground;  John  Mack,  two  acres  in  Germantown  and 
eighteen  in  Roxborough;  George  Traut,  twenty-eight 


(i)  Rupp"s  jo.ooo  Names,  p.  473. 
{2)   Chronicoii  Ep/iratense,  p.  247. 


The  Gcrmaiitozvji  Congregation.  179 

acres;  John  Pettikoffer,  one-half  acre;  Peter  Becker, 
twenty-three  acres;  Balser  Traut,  twenty-five  acres; 
Christopher  Sower,  six  acres;  John  Henry  Kalck- 
glasser,  forty-two  acres;  Peter  Schilbert,  two  hundred 
acres;  Johannis  Schneider,  two  hundred  acres  in  Oley 
Township  and  one  hundred  acres  in  Salford  Township; 
Henry  Schlingluff,  fifty  acres;  Heinrich  Frey,  fifty 
acres;  George  Balser  Gantz,  or  Ganz,  forty  acres  in 
Springfield  Township. (')  From  this  it  is  evident  that 
the  early  Brethren  were  frugal  and  industrious. 
They  came  here  poor,  having  given  all  for  religion's 
sake,  and  before  1734,  they  were  among  the  leading 
land  owners  of  the  colony. 

As  early  as  1738,  the  Germantown  congregation 
held  regular  services  on  Sunday  in  the  house  of 
Christoph  Saur,  whose  only  son  became  a  member 
in  1737.  In  addition  to  this  Sunday  service  the 
congregation  held  a  weekly  council  meeting  on 
Thursday,  and  a  meeting  for  the  unmarried  on  Sun- 
day afternoon.  It  was  at  this  unmarried  members' 
meeting  on  Sunday  afternoon  that  the  Ephrata  spirit 
of  discontent  was  propagated.  The  result  was, 
indeed,  sad  and  almost  disheartening.  Many  of  the 
congregation  decided  to  follow  the  lead  of  Stephen 
Koch  instead  of  the  wiser  counsels  of  Peter  Becker; 
and  in  March,  1739,  the  following  members  removed 
to    Ephrata:     John     Henry    Kalckglasser    and     wife; 


(1)  Rupp's  JO, 000  A^aw^j',  pp.  472-477. 


l8o  History  of  the  Brethren. 

Valentine  Mack  and  wife;  John  Hildebrand  and  wife; 
Lewis  Haecker  and  wife;  John  Pettikoffer  and  wife; 
the  widow  Gorgas;  and  the  children  of  the  above 
families.  At  the  same  time  the  following  unmarried 
members  accompanied  them:  Henry  Hoecker;  Alex- 
ander Mack;  John  Reismann;  Christian  Eckstein; 
Elizabeth  Eckstein;  Martha  Kinsing;  and  Miriam 
Gorgas. 

This  was  a  sad  day  for  the  Germantown  congrega- 
tion. Some  of  these  became  leaders  at  Ephrata  and 
a  few,  including  Alexander  Mack,  soon  repented  of 
their  mistake,  returned,  and  were  received  into  full 
fellowship  again. 

Christian  Eckstein  became  the  physician  of  the 
Ephrata  community.  His  preceptor  in  medicine  was 
Dr.  Medar,  from  Germany,  who  was  expelled  from 
the  Ephrata  Society  in  1749,  because  he  refused  to  be 
baptized. 

Lewis  (Ludwig)  Hocker  was  also  a  leader  at 
Ephrata.  He  became  the  schoolmaster  of  the 
congregation  and  in  1749  a  building  (Succoth)  was 
erected  for  his  use.  He  opened  a  Sabbath  school. 
This  Sabbath  school  he  maintained  for  more  than 
thirt)'  years  before  Robert  Raikes  began  his  Sunday 
school  work. 

There  is  evidence  to  justify  the  claim  that  the 
Germantown  congregation  had  a  Sabbath  school 
before  1738.  The  meeting  for  the  unmarried  held 
every    Sunday    afternoon    was    doubtless    a     Sunday 


The  Gert7iantown  Congregation.  i8l 

school.  Ludwig  Hocker  may  have  been  the  leader 
of  this  meeting.  In  1744,  Christoph  Saur  printed  a 
collection  of  381  tickets,  upon  each  one  of  which  is  a 
scriptural  quotation  and  a  stanza  of  religious  poetry 
by  Gerhard  Tersteegen.  These  were  evidently  used 
in  the  Brethren's  Sunday  school.  A  set  of  these 
tickets  in  excellent  condition  is  now  in  my  possession. 

It  is  well  to  note  that  Sunday  Schools,  Council 
Meetings,  and  an  Old  Folks'  Home  were  instituted 
by  these  early  Brethren. 

In  1 761,  as  before  stated,  the  place  of  meeting  was 
changed  to  the  house  erected  by  John  Pettikoffer. 
It  stood  immediately  in  front  of  the  present  meeting- 
house.    The  Poor  Book  contains  this  record: 

"December  27,  1761.  Through  the  Society's  con- 
sideration, and  decision  of  the  Brethren,  it  was 
thought  well  that  the  money  which  is  contributed 
to  the  box  in  1762  should  be  expended  in  improving 
the  meetinghouse.     For  this  purpose 

There  was  in  the  box  May  15, £2,  lis. 

'     "      "     Oct.  30 £2,  i8s. 

'     "      "     Dec.  19, £\,     9s. 

There  was  received  for  stone, 1 7s.  6d 

"       "  "  "     140  bricks, 4s. 

Total, £h  19s-  6d. 

To  this  amount  was  added  by  subscription  the 
following  sums: 

Brother  Christopher  Sower  gave ^30,  00s. 

"      William  Dishang         "     8s. 


It       II 
li       i< 


lOS. 

lOS. 

£  I, 

lOS. 

£  I. 

oos. 

£  I, 

oos. 

15s. 

15s. 

6s. 

lOS. 

5s. 

£  I. 

oos. 

los. 

182  History  of  the  Brethren. 

Brother  Henry  Snyder  gave 

"      Alexander  Mack  "  

Sister  Maria  Nice  "  

Brother  George  Schreiber  "  

"       Philip  Weber  "  

"      Henry  Weber  "  

"      Justus  Fox  "  

"      Anthony  Snyder  "  

"      Jacob  Herman  "  

"       Richard  Raab  "  

"       Peter  Leibert  "  

"       Henry  Schlingluff  "  

Grand  total  for  repairs £a^,   i8s.  6d. 

This  money,  as  will  be  seen,  was  largely  the  dona- 
tion of  Brother  Sower,  then  a  wealthy  printer  as  well 
as  an  elder  of  the  congregation.  This  ;^46,  i8s.  6d. 
was  expended  as  follows: 

For  an  iron  stove,  workman's  wages  and 

an  iron  rod ;^  3,     9s.     6d. 

For  deed  {Kaufbriefc)  and  other  writ- 
ings  £  I,   IIS.     6d. 

Brother  Peter  Leibert's  account  of  what 

he    expended    for    the    meeting- 
house   £  -ij,     ys.     4d. 

To  carpenter  for  laying  floor £  i,     4s. 

Brother  George  Schreiber's  account  for 
windows,  for  2,425  ft.  lumber  and 
for  hauling £  8,   12s. 

Brother  Schwartz's  account £  i,     3s.   lod. 

For  a  lock  to  the  door 6s.     6d. 

To  Brother  Anthony  for  building  stable 

and  fence,  he  boarding  himself ..  .i^  2,   i8s.     3d. 


The  Germantozvn  Congrcgatioji.  183 

To  workmen  assisting  Brother  Antiiony, 

10  days  at  3s.  6d £  i,   17s.  6d. 

For  20  common  6  feet  long  posts 19s.  4d. 

For  making  crib 4s.  6d. 

For  nails £  i ,  00s.  lod. 

For  half  expense  of  making  a  pump. . .  .£  4,     8s.  5d. 

For  bands  on  the  garden  gate 6s.  6d. 

For 3s.  2d. 

For  making  the  well  deeper £  i,     4s.  2d. 

For  repairing  window 4s. 

For  1 2  window  panes  at  yd 7s. 

For  clapboards  and  fixing  fence 2s.  6d. 

For  2  bushels  of  lime 2s. 

For  the  mason  and  his  assistant 8s. 

For  2  days  wages  to  carpenter los. 

For  sawed  wood  and  lath 3s.  7d. 

For  168  shingles i8s.  5d. 

For  the  iron  rod  in  the  chimney 4s. 

For  300  feet  boards  and  hauling £  i,   13s. 

For  work  on  boards  and  lath 2s.  2d. 

For  wages  to  joiner £  i,     5s.  6d. 

For  sash,  putty,  and  glazing 8s,  6d. 

For  plastering  and  painting(  ?) is.  6d. 

For  4  posts  and  cleaning  chimney 4s.  lod. 

For  hand  "  holds  "  and  bolts 12s.  6d. 

For  1 5  pounds  nails 17s.  lod. 

For  day  wages £  i,     3s.  5d. 

Total  expended ;^45,   13s.  4d. 

The  balance  in  the  treasury,  together  with  half  the 
sum  in  the  box  in  1763,  was  used  to  further  repair 
the    meetinghouse.     From    this    unusual    expense    it 

is  safe  to  infer  that  no  other  meetinghouse  was  con- 


1 84  History  of  the  Brethren. 

templated  for  some  time.  It  was,  however,  in  1770, 
found  that  the  Pettikoffer  house  was  too  small  for 
the  growing  congregation  and  the  present  stone 
structure  was  erected. 

A  walk  in  the  old  cemetery  fills  one  with  the  pro- 
foundest  emotions.  Here  under  tall  pines,  in  the 
quiet  of  death's  doings,  rest  the  men  and  women 
who  lived  and  died  for  the  church  of  the  Brethren. 
It  is  to  be  hoped  that  at  no  distant  day  a  history 
of  these  children  of  God  may  be  written  that  the 
world  may  know  who  they  were  and  how  they  lived. 
The  simple  inscriptions  on  the  marble  slabs  are 
mere  texts  to  the  historian,  from  which  he  may  write 
an  entrancingly  interesting  story. 

Among  the  many  graves  is  an  unmarked  one  before 
which  one  pauses  for  meditation  deep  and  long. 

"All  I  crave  is  the  pearly  drop  from  Charity's 
meek  eye  to  dim  a  little  my  numerous  follies  as  I 
journey  to  the  grave.  And  when  laid  there,  let 
silence  with  my  quiet  dust  reside,  nor  marble  tell  the 
passing  traveller  where  the  wandering  pilgrim  sleeps. 
And  yet,  there  is  a  sound  too  that  I  could  desire 
might  perfume  the  air  around  my  grave,  and  a  balm 
I  hope  will  flourish  there.  I  mean  the  widow  and 
orphan  confessing  me  their  friend  in  life — this  would 
be  fame  sufficient." 

And  her  wish,  thus  written  in  1826,  is  fulfilled. 
Harriet  Livermore,  the  "  Pilgrim  Stranger,"  sleeps 
in  an  unmarked  grave  in  the  Brethren  burying  ground 


i 


TJie  Germantown  Congregation.  187 

in  Germantown.  What  a  career  was  hers!  Born 
at  Concord,  N.  H.,  April  14,  1788;  the  daughter  of 
Edward  St.  Loe  Livermore,  Justice  of  the  Supreme 
Court  of  New  Hampshire  and  for  several  terms 
United  States  Senator.  In  the  capital  of  the  Na- 
tion, under  the  most  attractive  social  conditions 
she  surrendered  herself  wholly  to  Jesus,  and  became 
a  wandering  light,  shedding  in  a  thousand  hearts 
warmth  and  cheer.  Four  times  she  journeyed  to 
Palestine,  and  her  voice  was  heard  in  all  parts  of  her 
own  continent.  It  is  Harriet  Livermore  to  whom 
Whittier  refers  in  Snozu  Bound  as 

"Another  guest  that  winter  night. 
Flashed  back  from  lustrous  eyes  the  light. 
Unmarked  by  time,  and  yet  not  young, 
The  honeyed  music  of  her  tongue 
And  words  of  meekness  scarcely  told 
A  nature  passionate  and  bold, 
Strong,  self-concentered,  spurning  guide. 
Its  milder  features  dwarfed  beside 
Her  unbent  Weill's  majestic  pride. 
She  sat  among  us  at  the  best, 
A  not  unfeared,  half-welcome  guest, 
Rebuking  with  her  cultured  phrase 
Our  homeliness  of  words  and  ways." 

This  woman  was  born  an  Episcopalian,  and  later 
became  a  Congregationalist.  She  found  on  her  mis- 
sionary tours  great  charm  in  the  Quaker  meetings 
and  in  the  simple  faith  of  the  German  Baptist  Breth- 
ren.    Of   these    she   says,    "I    visited   them   and   was 


1 88  History  of  the  Brethren. 

pleased  with  their  humble,  modest  appearance  and 
behavior.  In  the  course  of  the  afternoon  they  sang 
several  spiritual  hymns.  Before  we  parted  several 
prayers  were  offered,  and  I  ventured  to  join  my  feeble 
supplications  in  a  vocal  manner.  This  was  the  first 
time  I  had  ever  prayed  in  the  presence  of  a  man, 
except  in  sick  chambers." 

In  1722  she  says,  "There  was  a  whisper  in  my  mind 
concerning  baptism.  This  whisper  told  me  sprinkling 
was  nothing — that  infant  sprinkling  was  not  an  evan- 
gelical rite."  The  outcome  of  this  was  her  immersion 
on  January  2,  1825.  A  large  opening  was  made  in  the 
ice,  prayer  and  song  were  offered  at  the  water's  side 
and  then  Harriet  Livermore  was  buried  with  Christ  in 
holy  baptism. 

When  Harriet  Livermore  came  to  Philadelphia  she 
was  not  welcomed  by  the  more  fashionable  churches. 
Under  the  guise  of  hostility  to  women  preachers  she 
was  refused  admission  to  many  pulpits.  However 
Brother  Peter  Keyser,  then  pastor  of  the  Brethren  or 
Dunker  church  on  Crown  Street,  near  Callowhill, 
gladly  gave  her  the  privilege  to  speak.  This  is  said 
to  have  been  her  first  sermon  in  the  city.  In  the  con- 
gregation was  Sarah  Righter,  afterwards  Mrs.  Major. 
Miss  Livermore's  sermon  touched  the  heart  of  the 
young  woman.  She  was  converted,  joined  the  church, 
and  became  a  famous  preacher  among  the  Brethren. 
She  began  to  preach  when  on!}-  twenty  years  of  age. 
She  was   a   woman   of  rare    power,   and    her    sermons 


TJic  Gcnnantown  Congregation.  189 

were  marvels  of  chaste  eloquence  and  prophetic  in- 
sight. Among  the  many  members  who  speak  the 
name  of  Sister  Major  in  reverent  love  is  Brother 
Abraham  H.  Cassel,  who  at  eighteen  was  brought  to 
the  church  by  this  woman's  persuasive  eloquence  and 
zeal  for  the  cause  she  loved.  Mrs.  Major  died  at 
Greenfield,  Ohio.  She  was  the  first  convert  of  Miss 
Livermore's  in  Philadelphia.  For  that  reason  Harriet 
Livermore  ever  afterwards  called  her  "my  daughter." 

Her  last  days  were  spent  in  the  Almshouse  in 
Philadelphia  (Blockley),  and  at  her  death  she  was 
about  to  be  consigned  to  a  pauper's  grave,  when  Sister 
Margaret  F.Worrell  appeared  at  the  "Dead  Room" 
and  like  one  of  old  "begged  the  body"  of  the  Pilgrim 
Stranger,  took  it  to  her  own  comfortable  home  in 
Germantown  and  gave  it  decent  burial  in  the  Ger- 
mantown  Cemetery  of  the  Brethren. 

Here  then  sleeps  the  body  of  Harriet  Livermore, 
"who  abhorred  evil  more,  loved  righteousness  more, 
journeyed  more  amid  perils,  suffered  more,  preached 
and  prayed  more,  wrote  more,  and  wept  more  for 
Jesus  than  any  other  woman  of  whom  we  have  a 
record. "(') 

In  1770  there  were  about  thirty  families  connected 
with  the  Germantown  congregation.     The  names^^)    of 


(i)  Harriet  Livermore y  the  Pilgrim  Stranger,  p.  210. 

(2)  For  this  list  of  members  in  1770  I  am  indebted  to  tliat  rare  old  book 
Morgan  Edwards  Materials  Towards  a  History  of  the  American  Baptists,  page 
6S,  Philadelphia,  1770,  a  copy  of  which  is  in  my  possession. 


I  go  Histo)y  of  the  Brethren. 

fifty-seven  persons  then  baptized  and  in  the  fellowship 
are  as  follows: 

Alexander  Mack  with  his  wife  and  daughter,  Chris- 
topher Sower  with  his  wife  and  son,  Margaret  Boyer, 
deaconess,  George  Schriber  and  wife,  Henry  Slingluff 
and  two  daughters,  Philip  Weaver  and  wife,  Peter 
Sybert  and  wife,  John  Slingluff  and  wife,  Henry 
Slingluff,  Anthony  Snyder  and  wife,  Richard  Roob, 
Michael  Keyser,  Peter  Keyser  and  wife,  Jacob  Bow- 
man and  wife,  Justus  Fox  and  wife,  John  Kime, 
Conrad  Good,  Conrad  Stamm  and  wife,  Hannah 
Stamm,  I.  Becker,  Mary  Baker,  Sarah  Baker,  Susan- 
nah Baker,  Eve  Fith,  Elizabeth  Boyer,  Mary  Bossert, 
Margaret  Herszback,  Magdalen  Mellinger,  Elizabeth 
Roob,  Christian  de  Lashet  and  v/ife,  William  Spyra 
and  wife,  Nathaniel  Shryber,  Katherine  Shryber,  Hen- 
ry Sharpneck  and  wife,  Mary  Nyse,  Rudolph  Harly 
and  wife,  Mary  Fend,  Sybelia  Ent. 


CHAPTER  VIII.— Some  Leaders  in 
Colonial  America. 


The  personality  of  good  men  is  always  worth  re- 
cording. The  men  who  made  possible  the  Lord's 
work  in  Colonial  America  were  all  men  of  strong 
character,  resolute,  devout,  and  fearless.  They 
wrought  in  a  wilderness,  with  no  support  save  the 
strong  right  arm  of  Him  they  served.  They  did  a 
good  work.  Around  their  memory  clusters  only  the 
fragrance  of  God's  own.  That  we  may  know  them  as 
fully  as  we  can  I  have  thought  it  wise  to  select  a  few 
typical  leaders  and  discuss  their  lives  as  fully  as  the 
meagre  data  at  hand  will  allow. 

I.  Peter  Becker. 

First  in  the  long  procession  of  good  men,  led  of 
God  and  called  his  ministers  in  the  church  in  Amer- 
ica, stands  pious  Peter  Becker,  who  joined  the  church 
in  Creyfelt,  Germany,  in  1714.  He  came  from  Dills- 
heim,  where  he  was  born  in  1687.  When  the  un- 
fortunate division  occurred  at  Creyfelt, (i)  Peter 
Becker  stood  for  moderation  and  for  Christian  char- 
ity.(2)  Saddened  at  the  unexpected  action  of  Polder 
Libe,  he  gathered  a  few  pious  families  around  him  and 
prepared  to  sail  to  America. 


(i)  See  Chapter  IV. 

(2)  Chronicon  Ephratense,  pp.  248,  249. 


(191) 


192  History  0/  the  Brethren. 

Just  what  led  him  to  come  here  is  not  known.  Rut 
it  is  undoubtedly  true  that  the  active  efforts  of  the 
Frankfort  Land  Company,  of  which  Francis  Daniel 
Pastorius  was  agent,  to  bring  good  German  families  to 
Pennsylvania,  was  the  immediate  cause  of  his  choice. 

Creyfelt  was  a  refuge  for  Mennonites.  Penn  had 
converted  many  of  these  to  the  Quaker  faith  on  his 
famous  missionary  journeys  to  the  Palatine  and  Hol- 
land in  1672  and  in  1677. (')  As  early  as  1683,  Ger- 
mantown  was  a  German  settlement.  It  was  here,  in 
1688,  that  Pastorius,  the  Up  de  Graffs  and  Hendricks 
presented  the  first  protest  against  slavery  in  America. 
The  prospect  of  living  with  these  men  no  doubt  was  a 
determining  factor.  They  came  to  Germantown  in 
1719.  This  is  the  first  body  of  German  Baptist  Breth- 
ren or  Dunkers  in  America. 

They  had  a  stormy  passage.  The  horrors  of  the 
sea  were  emphasized  by  the  memory  of  troubles  at 
Creyfelt,  and  this  was  augmented  by  the  wretched 
sufferings  of  the  members,  owing  to  the  miserable 
accommodations  afforded  for  the  voyage.  From  Eld- 
er Naas'  journal  some  conception  of  this  suffering 
may  be  formed.  Gottlieb  Mittelberger,  who  crossed 
thirty-one  years  later,  with  the  first  organ  for  a  Phila- 
delphia church,  the  High  German  Lutheran,  gives  a 
graphic  account  of  the  horrors  of  the  journey. ^2) 


(i)  See  Stories  of  Pefinsylva?iia,  p.  13,  et  seq, 

(2)  Gottlieb  Mittelberger' s  /   " Reise  ,    nack   /  Pennsylvanien"  I  im  Jahr 
1750, 1  uiid  Riickreise  nack  Deutschland     iiii  Jahr  17S4.  /  Stuttgart,  /  1756. 


Some  Leaders  in  Colonial  America,  193 

"This  journey  lasts  from  the  beginning  of  May  to 
the  end  of  October,  fully  half  a  year,  amid  such  hard- 
ships as  no  one  is  able  adequately  to  describe  with 
their  misery. 

"During  the  voyage  there  is  on  board  these  ships 
terrible  misery,  stench,  fumes,  horror,  vomiting,  many 
kinds  of  seasickness,  fever,  dysentery,  headache,  heat, 
constipation,  boils,  scurvy,  cancer,  mouth-rot  and  the 
like,  all  of  which  come  from  old  and  sharply  salted 
food  and  meat,  also  from  very  bad  and  foul  water,  so 
that  many  die  miserably. 

"Add  to  this, — want  of  provisions,  hunger,  thirst, 
frost,  heat,  dampness,  anxiet}',  want,  afflictions  and 
lamentations,  together  with  other  trouble,  as  c.  v.,  the 
lice  abound  so  frightfully,  especially  on  sick  people, 
that  they  can  be  scraped  off  the  body.  The  misery 
reaches  the  climax  when  a  gale  rages  for  two  or  three 
nights  and  days  so  that  every  one  believes  that  the 
ship  will  go  to  the  bottom  with  all  human  beings  on 
board.  In  such  a  visitation  the  people  cry  and  pray 
most  piteously. 

"When  in  such  a  gale  the  sea  rages  and  surges,  so 
that  the  waves  rise  often  like  high  mountains  one 
above  the  other,  and  often  tumble  over  the  ship,  so 
that  one  fears  to  go  down  with  the  ship;  when  the  ship 
is  constantly  tossed  from  side  to  side  by  the  storm 
and  waves,  so  that  no  one  can  either  walk,  or  sit,  or 
lie  down,  and  the  closely  packed  people  in  the  berths 
are  thereby  tumbled  over  each  other,  both  the  sick 
and  the  well — it  will  be  readily  understood  that  many 
of  these  people,  none  of  whom  had  been  prepared  for 
hardships,  suffer  so  terribly  from  them  that  they  do 
not  survive  it. 


194  History  of  the  Brcthre?i. 

"Among  the  healthy,  impatience  sometimes  grows 
so  great  and  cruel  that  one  curses  the  other,  or  himself 
and  the  day  of  his  birth,  and  sometimes  they  come 
near  killing  each  other.  Misery  and  malice  join  each 
other,  so  that  they  cheat  and  rob  one  another.  One 
always  reproaches  the  other  with  having  persuaded 
him  to  undertake  the  journey.  Frequently  children 
cry  out  against  their  parents,  husbands  against  their 
wives  and  wives  against  their  husbands;  brothers  and 
sisters,  friends  and  acquaintances  against  each  other. 
But  most  against  the  soul-traffickers. (') 

"Many  sigh  and  cry:  'Oh,  that  I  were  at  home 
again,  and  if  I  had  to  lie  in  my  pig-st}'!'  Or  they  say: 
'O  God,  if  I  only  had  a  piece  of  good  bread,  or  a  good 
fresh  drop  of  water!'  Many  people  whimper,  sigh, 
and  cry  piteously  for  their  homes;  most  of  them  get 
homesick.  Many  hundred  people  necessarily  die  and 
perish  in  such  misery,  and  must  be  cast  into  the  sea, 
which  drives  their  relatives  or  those  that  persuaded 
them  to  undertake  the  journey,  to  such  despair 
that  it  is  almost  impossible  to  pacify  or  console 
them.  In  a  word,  the  sighing  and  crying  and  la- 
menting on  board  the  ship  continues  day  and  night, 
so  as  to  cause  the  hearts  even  of  the  most  hardened  to 
bleed  when  they  hear  it." 

And  this.  Brethren,  is  the  price  Peter  Becker  and 
his  followers  paid  to  bring  the  religion  of  Jesus  to  the 
American  wilderness! 

May  we  never  forget  these  people,  nor  prove  faith- 
less to  the  heritage  they  bequeathed  at  such  sacrifice 


(i)  The  land  agents  and  ship  agents,  who  held  out  to  these  Germans  all  sorts 
of  enticements  in  order  to  gain  a  commission  on  their  passage  money  and  the 
land  they  purchased. 


Some  Leaders  in  Colonial  America.  195 

to  us!  No  wonder  Christopher  Sower  appealed  to 
Governor  Denny  ^^)  for  relief  from  these  incredible 
but  real  horrors. 

To  Peter  Becker  God  gave  the  care  of  his  cause  in 
America,  and  from  the  organization  of  the  congrega- 
tion at  Germantown  to  1758,  when  he  piously  fell 
asleep,  he  was  a  true  and  faithful  shepherd  of  God's 
sheep.  Of  his  relations  to  the  Germantown  congre- 
gation I  have  already  written.  He  was  a  weaver  by 
trade,  and  owned  twenty-three  acres  of  ground  in 
Germantown.  This  land  he  cultivated  in  cereals  and 
in  flax.  In  1720  he  had  for  an  apprentice  the  after- 
wards famous  Conrad  Beissel.  Beissel  lived  in 
Becker's  house  for  one  year;  then  left  for  the  Cones- 
toga  country,  and  then  eventually  Peter  Becker 
baptized  him  and  made  of  him  the  head  of  the 
Conestoga  church. 

Peter  Becker  was  married  to  Anna  Dorothy  Part- 
man,  and  their  children  have  many  descendants 
among  the  churches  in  eastern  Pennsylvania.  In 
1747  he  removed  to  the  Skippack  and  spent  his  last 
days  in  the  home  of  this  daughter  Mar)-,  then  the  wife 
of  Rudolph  Harly.  His  other  daughter,  Elizabeth, 
was  married  to  Jacob  Stump.  Here  he  was  happy. 
This  congregation  on  Indian  Creek  was  the  home 
place  of  worship  of  the  Prices  and  others  who  were 
dear  to  him.     On  the  very  spot  where  he  frequently 


(i)  See  life  of  Christopher  Sower,  in  which  these  letters  to  the  Governor  are 
given  in  full. 


196 


History  of  the  BrctJircJi. 


preached  now  stands  a  new  house — the  home  of 
Abraham  H.  Cassel,  the  antiquarian,  and  one  of  his 
descendants. 


■•.^/r; 


M^c--:^^ 


^1i'._,  ,">»V^i!ii=^ 


r-\-.,  ■ 


«>»=' 


/-', 


«  ■ 


/»• 


/»- 


^7  iV^s^. 


Original  Stone  over  Peter  Becker's  Grave. 


Here  he  died  on   March  19,  1758,  rich  in  years  and 
richer    in    good'  works.     He    was    buried    in    the    old 


Sojnc  Leaders  in  Colo/da  I  Ai?ienca.  197 

graveyard  near  by,  and  a  simple  sandstone  with  the 
inscription,  "Anno  1758,  P.  B.,"  marked  his  grave. 

This  gravestone  was  so  small  that  it  finally  sunk 
beneath  the  sod  and  the  grave  was  unmarked  and 
almost  forgotten.  To  Abraham  H.  Cassel,  his  old 
aunt  pointed  out  the  grave,  explaining  that  she  was 
perhaps  the  only  person  living  who  knew  its  location. 
Soon  after  that  she  died.  Brother  Cassel  was  the  sole 
custodian  of  the  sleeping  place  of  our  first  American 
preacher.  Years  rolled  by  and  typhoid  fever  seized 
upon  the  aged  Christian.  In  his  sickness  he  remem- 
bered that  he  alone  knew  of  the  exact  spot  where 
Peter  Becker  was  buried.  On  his  sick-bed  he  made  a 
solemn  vow  to  God  that  if  his  life  were  spared  he 
would,  at  his  own  expense,  erect  a  fitting  memorial 
over  the  grave.  God  was  good  to  him  and  in  due 
time  he  was  well.  Then  the  order  was  given  and  a 
beautiful  Carrara  marble  stone  was  prepared  and 
fittingly  engraved.  When  the  workmen  under  Broth- 
er Cassel's  direction  dug  the  soil  away  to  set  the 
stone,  their  picks  struck  an  obstacle, — a  rough  old 
sandstone.  It  was  removed  to  enable  the  new  stone 
to  be  securely  set,  w^hen,  wonderful  to  relate,  the  old 
gravestone  was  brought  from  beneath  the  sod!  The 
inscription  was  plainly  cut,  and  by  the  side  of  the  new 
now  stands  the  old  stone  which  for  a  hundred  years 
had  been  lost.  Surely  the  hand  of  God  was  in  this! 
Now  we  know  of  a  surety  the  final  resting  place,  and 
over  it  is  this  loving  memorial. 


iqS  History  of  the  Brethren. 

The  bitterest  cup  that  Elder  Becker  had  to  drink 
was  the  result  of  the  Beissel  movement  at  Ephrata. 
To  Peter  Becker,  Conrad  Beissel  owed  much.  In 
Becker's  house  he  was  sheltered  and  fed  and  given  a 
trade  in  1720-21.  From  Peter  Becker  he  had  received 
holy  baptism  in  1724,  and  from  Peter  Becker  he  had 
received  authority  to  act  as  preacher,  baptizer,  and 
administrator  of  the  holy  Communion.  Then  came, 
in  1728,  the  sad  separation.  From  that  time  to  his 
death  the  pious  old  man  in  his  patient  grief  labored 
and  wept  in  memory  of  the  fateful  events  in  the 
Conestoga  country.  More  than  this,  however,  was 
endured.  In  December,  1728,  Michael  Wohlfahrt 
came  uninvited  into  the  public  meeting  of  the  Breth- 
ren at  Germantown,  evidently  sent  by  Beissel,  and 
openly  assailed  Elder  Becker,  "Men  and  Brethren, 
thus  saith  the  Lord,  ye  have  gone  mad;  this  is  a  city 
that  is  destroyed!  And  unto  you,  Peter  Becker,  the 
Lord  saith,  why  dost  thou  declare  my  rights  and  hast 
my  covenant  on  thy  lips,  while  yet  thou  hatest  order 
and  throwest  my  words  behind  thee!"^')  To  all  this 
he  gave  no  angry  reply.  Then  began  a  most  shame- 
less series  of  proselyting  influences;  and,  since  all  the 
ordinances  of  the  Brethren  were  honored  at  Ephrata, 
it  was  easy  to  win  all  discontented  members  away 
from  the  Germantown  congregation.  In  1738,  as  we 
have  seen,  there  was  a  large  exodus,  and  constantly 
this   propaganda  was    continued.     That    it  wrung  the 


(i)   Clironicon  Ephratense,  p.  42. 


')  i-\ 


'^M 


4  :-■ 


f ■^ ;  ■ 


i 


I .,  / 

^4m 

stone  over  Peter  Beckers  Orave  Erected  by  Abrm.  H.  Cassel. 


Some  Leaders  in  Colonial  America.  201 

heart  of  Elder  Becker  cannot  be  doubted.  Every 
congregation  in  Pennsylvania,  especially  the  German- 
town,  Falckner's  Swamp,  and  Antietam  churches,  felt 
the  force  of  this  movement.  Even  the  Amwell 
church  was  saddened  and  sundered  by  the  machina- 
tions of  the  followers  of  Beissel. 

Was  Elder  Becker  right  in  standing  steadfastly  for 
the  practices  of  the  church  and  upholding  pure  and 
undefiled  the  faith  he  had  received?  To  us,  of  course, 
there  is  at  once  an  assent.  He  was  right.  But  who 
could  best  confirm  the  righteous  stand  of  this  pious 
saint  of  God?  The  best  witness  would  be  Beissel 
himself.  But  he  survived  Peter  Becker  only  ten 
years.  With  his  death  ended  the  hope  of  Elder 
Becker's  complete  vindication;  unless,  (strange  un- 
less!) unless  some  record  from  him  is  left  to  tell  the 
right.  Such  a  record  is  now  in  my  possession.  After 
many  years  of  patient  search,  in  an  out-of-the-way 
corner  of  the  country,  in  a  miraculous  manner,  I  was 
able  recently  to  purchase  a  priceless  treasure.  It  is 
the  original  manuscript  Letter  Book  of  Conrad 
Beissel,  347  folio  pages  of  unpublished  history  of  the 
Ephrata  leader.  When  it  is  published  the  world  will 
know  what  is  now  unknown  and  what  is  now  falsely 
accepted  with  reference  to  this  strange  mystic  spirit 
of  the  colonial  wilds  of  Pennsylvania. 

The  Chronicon  Ephratense,  written  by  Peter  Miller, 
scribe  and  successor  of  Beissel  at  Ephrata,  printed  in 
1786,    says    (page    28)    that    Conrad    Beissel    "visit^ed 


202  History  of  the  Brcthre?i. 

Peter  Becker  yet  on  his  death-bed  and  among  the  rest 
said  to  him:  'What  a  pity  it  is  that  there  were  no  wise 
men  among  you  when  the  awakening  in  Conestoga 
commenced;  how  we  could  now  live  under  your 
shelter!'  Whereupon  the  latter  wept."  This  is  one 
part  of  the  story,  and  one  only.  The  Clironicon  does 
not  say  that  soon  thereafter  Elder  Becker  had  in  his 
hands  his  own  complete  vindication  in  the  writing  of 
Beissel  himself.  This  letter  is  in  the  Letter  Book, 
pp.  137-146,  and  since  it  has  never  been  published,  I 
will  give  it  at  length,  in  literal  translation  from  the 
German: 

Ephrata,  the  20th  of  the  3rd  month,  1756. 
To  Peter  Becker: — 

Patient  in  sorrows,  innocent  in  loving,  consumed 
by  misery,  makes  over  souls  weary  before  God.  May 
the  heavens  rain  righteousness,  and  may  the  dew  of 
God  spread  over  all  the  inherited  land.  So  that  all 
hardness  may  be  softened,  all  bitterness  be  sweetened, 
in  order  that  God's  grain-fields  may  be  prepared  for 
the  last  and  by-God-so-long-promised  evening  shower 
over  the  whole  church  of  God  for  a  glorious  sprout- 
ing and  growing  in  the  new  life  of  grace;  that  the 
people  of  God  may  soon  reach  its  completion.  For 
the  whole  creation  yet  stands  in  groans  and  sighs, 
and  waits  for  its  completion,  so  that  it  may  be  set 
free  from  the  servitude  of  vanity  and  of  the  perish- 
able beings. 

And  as  to  my  groanings  and  longings,  which  I 
have  had  since  a  very  long  time,  and  for  all  these 
years — my  pen  will  not  be  able  to  tell  since  it  is 
known  only  to  God. 


Some  Leaders  i?i  Colo^iial  America.  203 

Oh,  how  strangely  the  spark  of  Eternity  or  the 
new  life  of  Grace  hidden  in  God  here  in  this  taber- 
nacle of  the  body — or  in  the  life  of  mortality — must 
be  brought  through  it  all  till  it  can  come  to  growth 
and  verdure.  Oh,  how  many  winds  of  tribulation 
have  to  blow  over  this  poor  plant,  while  it  is  rooted 
first  in  many  heart-rending  griefs.  Oh,  my  dear, 
had  I  but  been  able  to  embrace  thee  more  in  this 
precious  life  of  Grace,  what  a  God-pleasing  jo}-  it 
would  have  given  me.  Only  the  sorrowful  regret 
must  be  my  comfort  to  this  hour. 

Thou  canst  hardly  believe  what  deep  emotions 
my  heart  and  soul  underwent,  when  we  left  your 
house  after  our  visit,  and  although  to  this  hour  no 
one  has  told,  nor  was  allowed  to  tell,  my  pen  now 
brings  it  to  the  light  that  I  must  reveal  my  heart 
unto  thee;  for  it  fell  upon  my  soul  that  the 
harvest  was  not  reaped  yet  of  that  matter.  When 
I  lived  with  you  35  years  ago,  and  that  neither 
you  nor  I  had  understood  what  it  signified,  for  some- 
thing good  was  in  the  affair.  This  remained,  and  I 
still  am  your  debtor,  for  you  have  not  received  your 
due  for  all  you  have  done  for  me.  Oh,  how  great 
is  ignorance!  The  Lord  from  heaven  must  be  your 
reward  and  paymaster,  for  I  can  no  more  make 
it  up.  It  might  have  been  accomplished  in  times 
past,  when  a  kiss  of  peace  was  given  in  the  water 
of  baptism,  if  one  had  not  been  so  ignorant. (')  But 
eternal    praise    be    to    the    good    God,    who   forgiveth 


(i)  This  is  evidently  what  the  Chronicon  bases  the  above  mentioned  inter- 
view upon.  There  is  no  evidence  of  a  visit  to  Peter  Becker  after  the  writing 
of  tliis  letter.  The  visit  referred  to  in  the  letter  was  paid  Peter  Becker  wliile 
Beissel  was  on  a  visit  to  Amwell,  New  Jersey. 


204  History  of  the  Brcthre?i. 

sins  and  trespasses,  and  who  has  pleasure  in    merci- 
fulness and  not  in  judgment. 

Meanwhile  I  remain  your  debtor  and  well-wisher. 
Perhaps  the  balm  of  life  will  heal  this  ailment,  if 
one  is  only  clothed  in  faith  and  love,  with  God's 
patience. 

As  to  the  rest  of  our  experiences  on  our  journey, 
I  have  to  tell  \-ou  this  yet.  A  beautiful  harvest  is 
reaped  at  Amwell  of  faithful  believing  souls;  still 
the  best  part  is  yet  to  come,  if  some  spirits  among 
them  were  to  be  anointed  with  the  holy  oil  of  the  chief 
high-priestly  spirit,  poured  out  and  over  and  flowing 
down  over  their  entire  body  to  the  hem  of  their 
robes.  Then  it  might  well  give  a  planting  which 
would  reap  into  sheaves  for  the  new  world;  for 
which  I  wish  much  divine  prosperity.  I  can  only 
say  that  we  have  enjoyed  there  a  great  deal  of  bless- 
ing, and  in  nearly  every  house  where  we  were; 
which  has  moved  me  to  a  fervently  loving  compas- 
sion, as  I  see  the  faithfully  disposed  minds,  although 
I  saw  not  yet  the  right  door  opened  with  the  Phila- 
delphian  church  key,  when  a  church  will  be  built 
after  the  manner  of  the  New  Jerusalem  where  the 
gates  shall  stand  open  all  around,  night  and  day, 
to  all  the  four  parts  of  the  world,  to  every  nation 
and  kindred,  and  tongue,  and  people,  and  yet 
nothing  unclean  shall  enter.  For  at  the  very  last 
call  to  the  Last  Supper  of  the  Great  God  all  those 
lying  by  the  fence  must  be  bidden  and  called  in,  so 
that  the  house  of  the  Lord  be  filled. 

I  spend  my  days  in  great  pains  and  sorrows  for 
the  sake  of  the  sins  of  the  children  of  my  people. 
But  what  can  be  done?     It  is  written:    The    patience 


Some  LiaJcrs  in  Colonial  America.  205 

of  God  take  for  your  salvation.  The  Lord  will  at 
last  know  how  to  gather  in  his  own  people  and  to 
deliver  them  from  their  misery.  For  the  divine  and 
heavenly  birth  stands  at  the  present  time  in  anxious 
groaning^  because  the  heavenly  "Magia"  is  rather 
closed  up  and  the  earthly,  on  the  other  hand,  stands 
wide  open.  Therefore,  the  entire  earth  is  alarmed, 
pious  and  impious,  which  causes  the  holy  ones  to 
hold  up  their  heads  cheerfully,  for  this  is  a  sign  that 
the  day  of  their  salvation  is  nearing. 

As  to  my  condition  and  doings  since  we  returned 
from  our  journey  I  have  yet  to  report  that  the 
same  has  made  me  very  quiet,  and  I  have  since 
left  the  house  but  little;  also  inwardly  I  was  held 
in  so  closely  that  I  would  hardly  have  been  able 
to  fulfill  my  promise  if  the  old  brother  Konig  had 
not  come  to  me  and  said  how  he  was  now  going  to 
set  out  upon  this  journey.  Then  I  felt  at  once  drawn 
to  write  this  letter;  but  whether  I  shall  be  able  to 
express  myself  fully,  I  do  not  know;  for  I  am 
not  able  to  rid  myself  of  that  which  oppresses  my 
heart. 

But  to  return  to  ourselves,  I  have  to  report  once 
for  all,  in  all  these  things,  where  I  feel  to  be  thy 
debtor,  I  am  conscious  in  my  spirit  of  such  a  power 
of  blessing  as  surpasses  all  understanding.  If  it  is 
to  be  now,  that  my  spirit  can  touch  thee  in  thine, 
then  methinks  it  is  as  it  should  be.  Since  I  know 
nothing  better  to  counsel,  so  I  will  pledge  the 
love  given  from  God  in  heaven,  since  I  own  nothing 
in  worldly  goods  for  the  present  time,  and  I  hope 
the  communicating  love  of  God  will  "legitimate" 
itself  so    that   all   affliction   can   be   done  away  with 


2o6  History  of  the  Bret/urn. 

for  time  and  for  eternity.  Grant  me,  my  dear,  that 
I  take  my  pleasure  in  thee,  and  that  will  be  if 
thou  will'st.  Let  me  love  thee  in  spirit  as  much  as 
the  divine  love  desireth.  We  shall  anyhow  on  ac- 
count of  old  age  be  obliged  to  limit  ourselves  to 
"caresses"  only.  But  if  one  could  attain  to  kissing 
and  embracing  and  from  thence  into  the  chaste 
marriage-bed  in  spirit,  where  one  communes  with 
all  pure  spirits  of  the  righteous  made  perfect,  who 
are  before  the  throne  in  united  harmony — whither 
I  long  to  go  also  and  fervently  wait  for  the  glory 
of  God  to  reveal  itself  in  the  midst  among  his 
saints  to  all  heavens, — then  one  will  drink  of  the 
best  wine  of  the  vineyard  which  has  no  dregs  in  it. 
Am  I  understood  by  thee?  As  I  do  not  doubt 
that  I  am,  then  it  is  all  right  and  I  remain  as  one 
lying  at  the  feet  of  all  those  who  pass  by,  until 
God  will  see  to  it  and  will  raise  the  afflicted  from 
the  dust  and  will  reduce  those  who  sat  high  in  the 
pride  of  their  hearts.  Blessed  be  thou,  from  God 
and  His  bountiful  spirit,  with  the  fullness  of  his 
grace,  so  that  thou  mayest  be  strengthened  and 
fortified  inwardly  for  the  blessing  of  thy  \veary  and 
faint  spirit,  and  that  thy  withering  bones  may  become 
powerful  in  verdure  and  growth  for  the  everlasting 
order  of  priesthood;  so  that  thou  mayest  be  brought 
to  the  lot  in  which  the  entire  human  race  is  recon- 
ciled, and  which  is  to  be  and  is  to  remain  the  lot  of 
all  saints.  Be  this  thy  inheritance  forever  and  ever, 
Amen. 

Here  thou  hast  after  all  quite  a  letter.  May  the 
Lord  bless  His  work  with  eternal  blessing,  that  thy 
home-coming    from    this    time    to    eternity    may    be 


Some  Leaders  in  Colo?iial  America.  207 

blessed    in    the    eternal  world,  wherein   I  hope  to   be 
included  forever  and  ever,  Amen. 

I  shall  remain  thy  faithfully  disposed, 

Friedsam,  otlicrwise  called  Co?irad  Beissel, 
one  zvho  calls  nothing  his  oztm 
in  this  earth. 

P.  S. — Anna  Dorothy  as  well  as  daughter  and  son- 
in-law  be  heartily  greeted,  kissed,  and  loved  from 
me. 

Since  there  is  absolutely  no  more  prospect  that 
we  shall  ever  see  each  other  again  I  want  to  say  just 
this  much  more:  my  spirit  holds  thee  and  thy  be- 
loved N.  N.  together  with  and  in  the  whole  church 
of  God,  and  in  the  general  revival  in  Germany  whose 
spirit's  children  we  are. 

N.  B. — But  this  must  be  marked,  the  church  of 
God  has  its  twelve  tribes  in  the  new  covenant  as 
well  as  in  the  old,  and  the  tribes  in  Germany  could 
not  well  come  to  be  born  from  the  barren  Rachel 
on  account  of  the  wrath  of  the  dragon  and  the  carnal 
Antichrist;  therefore  only  the  number  of  maid- 
servants was  increased,  and  when  it  came  far,  Leah 
brought  forth  Judah,  whence  comes  government  ac- 
cording to  the  flesh.  And  so  Rachel  remained  bar- 
ren, and  although  in  the  tribe  of  Judah  many  a  fine 
branch  sprouted  under  the  rule  of  the  Kings,  yet 
they  were  only  few  tribes  in  whom  the  fertility  of  the 
new  world  remained  closed  up;  since  it  was  reserved 
for  the  barren  one  to  bear  the  seed.  Meanwhile  the 
Lord  remembered  Rachel  and  caused  the  church  to 
emigrate  towards  the  setting  of  the  sun  (?'.  r.,  came 
to  America).  I  must  make  it  short,  for  I  could  write 
a  book  about  this  matter. 


208  History  of  the  Bret /urn. 

It  has  then  come  to  pass  that  Rachel  bare  a  son 
in  these  lands  by  the  name  of  Joseph,  or  God  will 
increase  (as  the  name  signifies).  This  son  was  indeed 
different  from  the  other  sons  of  Jacob,  though  all 
were  Jacob's  sons,  just  as  it  can  be  said  of  the  twelve 
apostles  or  disciples  of  Jesus,  but  one  only  lay  on 
his  breast,  and  yet  they  all  were  apostles. 

Here  this  letter  is  cut  short  by  the  removal  of  a 
leaf  of  the  book.  What  was  on  that  page  is  not 
known.  But  this  letter  is  enough  to  show  Beissel's 
feeling  and  relation  to  Peter  Becker.  There  is  no 
upbraiding,  no  censure,  no  charge,  but  a  plea  for 
forgiveness  and  an  humble  acknowledgment  of  the 
many  kindnesses  shown  him.  This  was  Elder  Beck- 
er's vindication.  In  its  reception,  no  doubt,  he 
was  moved  in  his  dying  days  to  great  thankfulness 
to  God.  Let  this  letter  put  to  rest  forever  the  carp- 
ing cry  of  the  half  enlightened  chronicler  who 
delights  to  reflect  upon  Elder  Becker  as  a  man  of 
so  narrow  a  spirit  that  he  could  not  successfully 
direct  the  early  church.  He  was  perhaps  the  most 
gifted  singer  and  the  most  eloquent  man  in  prayer  in 
the  colonial  church.  He  was  not  an  effective  speaker, 
but  he  was  of  sound  judgment,  great  moderation,  and 
sufficient  tact  to  manage  successfully  the  weighty  bur- 
dens laid  upon  him.  He  was  also  a  writer  of  hymns, 
one  of  which  from  his  pen  will  close  this  sketch.  It 
was  published  in  "Die  Klei/ie  Harfe,"  an  appendix  to 
'' Das  Kleine  Davidische  Psalterspiel,''  7x  hymn  book  that 


So7nc  Leaders  in  Colonial  Amcnca. 


209 


ran  through  eight  editions  before  the  end  of  the  eight- 
eenth century.  The  title  here  given  is  from  the  sec- 
ond edition  by  Samuel  Sower.  The  first  edition  by 
him  was  issued  in  1791  at  Chestnut  Hill,  Pennsylvania. 


THE  LITTLE  HARP 


Tuned  According  to  Different 
Beautiful 

HYMNS  AND  SONGS  OF  PRAISE 

Which  are  Heard  by  the  Ends  of 

the  Earth  to  the  Glory  of 

the    Righteous. 


This  little  Harp   sounds   indeed   sweetly,   but   yet   in  a 

low  tone. 
Until  the  great    Hosts    of    Harp  Players    shall   take    up 

the  Song. 


To  God  and  the  Lamb  be  the  Honor  and  Praise 
in  Time  and  Eternity  .'    Amen.' 


SECOND  EDITION. 


Baltimore:  Published  by  Samuel  Sauer,  1797. 


The  sixth  string  sounds  loiv,  but  joyfully,  of  patience. 

I.  Thou  poor  Pilgrim,  who  art  wandering  here  in 
this  valley  of  grief,  and  art  longing  ever  and  ever 
for  that  mansion  of  joy,  as  many  an  enemy  besets 
thee,  so  that  thou  weepest  much  here, — patience. 


2 1 0  History  of  the  Brcthrc7i. 

2.  Just  keep  on  trusting  strongly  in  faith  and  be 
undaunted,  and  cling  closely  to  the  Word  of  Life; 
if  thou  are  harassed,  this  will  lead  thee  safely  through 
the  world.  When  things  are  not  pleasant  to  the 
flesh, — patience. 

3.  And  if  thou,  at  present,  dost  suffer  scoffing  on 
the  narrow  way,  just  keep  straight  on  the  right  path, 
but  shun  the  broad  way.  Even  if  men  look  at  thee 
askance  and  ofttimes  thou  must  be  grieved, — patience. 

4.  Believe  me  truly  the  time  is  coming  that  all 
this  shall  pass  away;  yea,  all  contentions  and  all 
strife  shall  finally  come  out  of  the  mind  of  him  who 
is  contending  in  faith  here,  and  he  shall  conquer 
all  his  enemies, — patience. 

5.  Indeed,  it  seems  very  wonderful  in  the  conten- 
tions; on  the  stage  of  this  life  one  sees,  oftentimes, 
no  danger  yet  it  is  close  to  him  on  his  road;  this 
demands  constant  watchfulness  with  prayer  and 
efforts  in  the  strife, — patience. 

6.  Art  thou  striving  against  the  flesh,  and  believest 
that  thou  hast  conquered,  and  before  thou  art  aware, 
it  breaks  out  again  and  wages  against  thee  anew? 
therefore  watch  thou  suppliantly  and  prayerfully  and 
yield  not  thy  stand, — patience. 

7.  Art  thou  weak  in  thy  faith  and  oftentimes  sor- 
rowful? be  thou  not  dismayed  by  this;  thy  God  will 
help  thee;  when  all  help  seems  lost  thy  God  faithfully 
wishes  thee  well, — patience. 

8.  Thy  God  leads  thee  indeed  wonderfully  in  this 
desert,  that  He  may  lay  bare  what  is  in  thy  heart, 
that  thou  mayest  learn  to  understand  aright  how  one 
must  look  only  to  God, — patience. 


Some  Leaders  in  Colonial  America.  211 

9.  And  if  it  still  seems  so  hard  before  thy  mind, 
look  up  to  thy  Savior,  this  will  bring  thee  victory. 
He  also  trod  the  way  of  sorrow,  and  willingly  hung 
on  the  cross, — patience. 

10.  Patience  was  Christ's  lov^e.  His  whole  life;  this 
He  showed  in  all  truth,  and,  too,  against  opposition. 
He  was  patient  as  a  lamb  and  was  crucified  on  the 
cross, — patience. 

11.  Into  this  mirror  look,  and  behold  thy  image; 
think  how  little  thou  still  art;  forget  not  so  soon 
that  thou  art  to  be  like  thy  Savior;  therefore,  suffer 
all  pain, — patience. 

12.  In  this  image  thou  failest,  thou  my  poor  soul, 
for  this  reason  thou  art  still  longing  here,  in  this 
torment  of  the  body;  thou  beholdest  thyself  ofttimes 
and  findest  thyself  on  the  way  of  sorrow, — patience. 

13.  And  when  thou  seemest  entirely  forsaken,  and 
dost  look  into  thy  dark  heart,  yea,  oftentimes  thou 
dost  weep  over  it  in  great  grief  and  pain,  thou  canst 
not  be  thine  own  helper,  just  resign  thyself  willingly 
to  it, — patience. 

14.  Ah,  dear  soul,  take  courage,  this  will  all  come 
to  an  end,  thy  burden  of  the  cross  will  be  for  thy 
good;  thou  wilt  soon  come  to  thy  rest;  the  sorrow  of 
this  short  time  is  indeed  worthy  of  that  glory, — pa- 
tience. [P.  Becker.] 

2.  The  Second  Alexander  Mack. 

Alexander  Mack,  founder  of  the  church  of  the 
Brethren,  had  three  sons,  Alexander,  Valentine  and 
John. 


212  History  of  tJic  Brethrc?i. 

Of  these  Alexander  was  born  at  Schwarzenau, 
January  25th,  1712,  and  was  baptized  in  Holland 
in  1728.  The  next  year  he  came  to  Pennsylvania 
with  his  parents  on  the  ship  A/lc/i,  James  Craigie, 
Master.  He  was  an  active  young  member  of  the 
church  and  frequently  exhorted  in  the  meeting  of 
the  unmarried  on  Sunda}^  afternoon.  In  1736  he 
was  much  cast  down  in  spirit.  His  father  was  dead 
and  the  }-oung  man  believed  he  too  would  soon  die. 
He  made  his  will,  bequeathing  his  little  property  to 
a  few  chosen  friends.  At  this  juncture  of  his  melan- 
choly state  he  was  taken  into  confidence  by  Stephen 
Koch,  who  filled  his  young  mind  with  great  spiritual 
unrest. 

Young  Mack  was  a  ready  speaker  and  in  his  Sunday 
addresses  he  began  to  echo  the  views  of  Koch. 
Finally  in  1737  they  established  a  religious  house  or 
monastery  on  the  Wissahickon.  To  this  Stephen 
Koch  and  Alexander  Mack  removed  October  14th, 
of  the  same  year.  This  house  was  in  a  valley,  about 
a  mile  from  Germantown,  but  it  is  not  the  famous 
"Monastery  on  the  Wissahickon."  The  house  these 
Brethren  erected  was  a  small  one.  In  it  lived  the 
above  named  brethren  together  with  Brother  John 
Riesmann  and  a  pious  married  couple.  Perhaps  also 
Henry  Hoecker  was  of  the  number. 

The  "Monastery  on  the  Wissahickon"  is  a  large 
three-story  stone  building.  These  men  had  no 
money    and    no  time  to  erect   so   large  a  building  as 


Some  Leaders  in   Colonial  America. 


213 


the  Monastery.  It  is  more  likeh"  that  the  so-called 
monastery  is  only  the  three-story  stone  dwelling 
house  erected  by  Joseph  Gorgas  after  1752.  Joseph 
purchased  the  ground  from  his  brother  John  Gorgas 
who  purchased  it  in  March,  1747.  Joseph  was  a 
member  of  the  Seventh-Day  Baptists,  and  here  he 
gathered  congenial  spirits  and  "held  sweet  commun- 
ion."(')  It  is  wrong  historically,  therefore,  to  con- 
nect the  Brethren  with  the  Monastery.  They  were 
poor  men,  living  from  house  to  house,  as  convenience 
and  econom}'  suggested  or  demanded.  Alexander 
Mack  lived  with  Henry  Hoecker  in  half  a  house, 
the  other  half  being  occupied  by  his  brother,  Valen- 
tine, and  his  family.     To  the  meagre  house  of  Mack 


and  Hoecker  came  Koch  April  12,  1736,  and  the 
next  year,  on  October  14,  they  lived  in  the  new 
house  on  the  Wissahickon.  Indeed,  it  is  not  proven 
that  it  was  on  the  Wissahickon.  It  was  "in  a  valley, 
a  mile  from  Germantown."  This  is  probably  definite 
enough  to  locate  it. 

Sachse  says, (2)    "A  branch  of  this  new  society  (/.<?. 


(1)  See  Watson's  Annals  of  Philadelphia,  Vol.  Ill,  p.  461. 

(2)  Pietists  of  Colonial  Pennsylvania,  p.  201. 


214  History  of  the  Brethren. 

The  Ephrata  Society)  for  a  time  flourished  in  Ger- 
mantovvn  and  vicinity.  For  the  purposes  of  the 
new  community  a  massive  stone  building  was  erected 
in  1738  on  the  Wissahickon."  He  gives  a  cut  of 
the  building  and  says,  "Built  by  the  Zionitic  Brother- 
hood, A.  D.  1737,  Dedicated,  October  14,  173-. — 
Chronic 071  Ephrate?ise,  p.  84." 

Now  the  only  people  who  built  a  house  in  the  year 
1737  near  Germantown  and  moved  into  it,  on  October 
14,  of  said  year,  as  recorded  by  the  CJironicon,  are  the 
above  mentioned  poor  young  men.  They  were  not 
a  branch  of  the  new  or  Ephrata  Society,  and  they 
did  not  dedicate  the  house.  It  had  two  occupants, 
and  onl}'  two,  Koch  and  Mack,  on  October  14. 
In  fact  these  men  went  out  here  to  commune  alone 
with  God  and  not  to  build  a  Monastery.  The  shelter 
they  had  was  so  meagre  that  they  voluntarily  left  it. 
On  March  27,  1738,  Mack,  Hoecker  and  Riesmann 
mo\ed  to  the  solitory  at  Ephrata,  and  the  married 
man  went  back  to  his  own  land.  This  left  Koch 
alone.  He  was  then  joined  by  another  pious  house- 
father, Lewis  Hoecker  by  name.  But,  says  Koch, 
"We  did  not  live  together  any  longer  than  until 
March  27,  1839,  when  I  also  removed  to  the  solitory 
at  Ephrata."^'^  So  all  these  builders  walked  away 
from  the  poor  hut  in  the  valley  and  gave  it  no 
more  thought,  nor  would  we  were  it  not  that    it   has 


(i)  See  Chronicon  Ephratense.  p.  84,  or  in  the  translated  edition,  p.  loi. 


Some  Leaders  in  Colonial  Ainenca.  215 

been  dragged  into  prominence  as  a  Dunker  Monas- 
tery, and  the  church  falsified  thereby.  I  have  in  my 
scrap  book  a  clipping  from  a  recent  Philadelphia 
paper,  ^'■Legends  of  the  Wissahiekon,"  from  which  I 
quote  to  show  how  a  fertile  imagination,  based  upon 
some  false  historic  record  like  the  one  just  cited, 
will  weave  a  tissue  of  falsehood  around  a  grain  of 
truth: 

"Perhaps  the  only  relic  of  Colonial  days  in  Phil- 
adelphia which  has  been  invested  by  tradition  and 
popular  superstition  with  much  of  the  romance  which 
clusters  about  mediaeval  time  is  the  old  'Monastery 
of  the  Wissahiekon,'  which,  grim,  grey  and  with  a 
melancholy  aspect,  looks  down  from  a  bluff  about 
a  mile  above  the  red  bridge,  upon  all  the  rugged 
beauty  of  the  upper  Wissahiekon. 

"When  the  broad-minded,  religious  views  of  Wil- 
liam Penn  and  his  peaceful  Quaker  colony  became 
known  in  Europe  there  were  many  sects  spurned 
by  contumely,  who  sought  refuge  here.  Among 
them  was  a  queer  colony  of  religious  communicants 
known  as  Dunkers.  Like  Catholic  priests,  they  were 
sworn  to  celibacy,  but  were  persecuted  by  Catholics 
and  Protestants  alike. 

"  First  they  settled  in  Germantown,  but  even  here 
they  did  not  find  the  freedom  they  had  expected, 
and  they  looked  about  for  a  more  isolated  spot, 
where  their  curious  customs  could  not  be  criticised 
by  the  unsympathetic  masses.  Eventually  they  se- 
lected the  upper  Wissahiekon  as  their  home.  Perhaps 
there  was  something  in  the  sternness  and  severity 
of  nature  here  in  harmony  with  the  pensive  sadness 


2i6  History  of  the  Brctlircn. 

of  the  old  fathers,  for  they  seemed  to  like  the  place, 
and  were  loth  to  leave  it.  The  creek  flung  a  genial 
freshness  upward  about  the  grim  old  house  and 
voluptuous  valleys,  untainted  by  city  towers  and 
smoke,  breathed  as  soft  and  sweet  repose  even  as 
they  do  now,  for  the  Park  Commissioners  have  tried 
hard  to  preserve  all  the  pastoral  beauties  of  this 
region.  But  when  the  Dunkers  settled  here  the 
region  was  truly  a  wilderness.  Germantown,  the 
nearest  settlement,  was  miles  away. 

"But  the  queer  old  fathers  were  not  entirely  alone 
even  here.  For  many  years  before  there  came  a 
strange  old  fellow,  John  Kelpius,  who  had  established 
a  hermitage  in  a  cave  across  the  creek.  He  gathered 
followers,  and  became  known  as  the  "  Hermit  of  the 
Ridge."  And  when  the  Dunkers  came  and  estab- 
lished the  monastery,  the  hermit  and  his  followers 
were  wont  to  participate  in  their  religious  exercises, 
and  it  was  a  strange  sight  to  see  the  quiet  old  monks 
and  the  hermits  clad  in  long,  flowing  gowns  of  severe 
black  march  into  Germantown,  single  file,  with  their 
heads  bowed,  murmuring  their  prayers. 

"The  people  of  those  days  were  very  superstitious, 
and  they  looked  with  awe  upon  the  queer  colony  of 
the  upper  Wissahickon.  Dark  tales  were  told  of 
them.  Town  gossip  said  that  there  were  underground 
passageways  leading  far  into  the  hills,  and  that  away 
down  under  the  rocks,  forming  the  monastery  founda- 
tions, were  implements  used  to  torture  innocent 
people  who  came  that  way  to  hunt  or  fish.  However, 
none  of  these  legends  was  ever  found  to  be  true, 
nor  is  it  on  record  that  the  old  monks  were  ever 
accused    of    witchcraft.      They    lived    here    serenely 


Some  Leaders  in   Colonial  America.  21  y 

and  quietly,  and  though  the  region  was  infested  with 
Indians  and  backwoodsmen,  they  were  left  unharmed. 
"Shortly  after  the  Revolutionary  War  the  district 
near  the  monastery  became  more  populated,  and  the 
monks,  who  seem  to  have  had  a  longing  for  a  solitary, 
lonely  life,  moved  away  and  joined  the  Dunkard 
colony  at  Ephrata,  Pa.,  which  was  then  a  comparative 
wilderness." 

If  these  homeless  men  of  1737  had  a  dream  that 
their  humble  act  would  be  paraded  in  such  fantastic 
tales  surely  they  would  have  deposited  somewhere 
the  necessary  disclaimers  to  needless  notoriety. 
The  simple  record  would  read  "A  few  young  religious 
enthusiasts  erected  a  two-roomed  hut  in  1737.  They 
have  gone;  so  has  the  hut." 

That  Alexander  Mack  removed  to  Ephrata,  March 
21,  1738,  is  true.  Here  his  life  was  a  series  of  re- 
ligious excesses.  In  the  Ephrata  Society  he  was 
known  as  Brother  Timotheus.  The  Ephrata  Society 
was  at  this  time  in  a  turmoil  over  the  Eckerlin- 
Beissel  controversy.  Israel  Eckerlin  was  Prior.  He 
endeavored  to  supplant  Beissel  as  Superintendent  of 
the  Society.  In  this  controversy  Alexander  Mack 
was  on  the  side  of  Eckerlin  and  was  one  of  his 
trusted  and  intimate  friends. 

In  1744  Israel  Eckerlin  decided  to  go  upon  a 
journey  for  a  time  in  order  to  allay  the  growing 
bitterness  in  the  community.  For  his  journey  he 
had  as  companions  his  oldest  brother,  Samuel  Ecker- 
lin, Alexander   Mack  and  Peter    Miller.     These   four 


2 1 8  History  of  the  Brethren. 

set  out  from  Ephrata  on  September  22,  1744,  and 
after  \isitino^  the  church  of  the  German  Baptist 
Brethren  at  Amwell,  New  Jersey,  they  moved  east- 
ward to  Barnegat,  by  the  sea.  Here  they  met  some 
English  Baptists,  notably  the  Colvert  family,  follow- 
ers of  John  Rogers.  From  Colvert's  they  journeyed 
through  Crosswick,  visiting  John  Lovell,  and  at 
Brunswick  took  vessel  for  Rhode  Island.  They 
landed  at  Block  Point,  seven  miles  from  New  Lon- 
don. Here  a  family.  Boles  by  name,  members  of 
the  Rogerian  Baptists,  received  them  very  affection- 
ately. They  were  suspected  of  being  Jesuits  of  New 
Spain,  on  account  of  the  war  then  in  process  between 
Spain  and  England.  Finally  they  entered  New  Lon- 
don, where  they  attracted  much  attention.  They 
lodged  with  Ebenezer  Boles,  a  merchant.  They 
preached  to  large  audiences,  and  when  the  time  of 
their  departure  came  their  new-made  friends  gave 
them  free  passage  to  New  York  and  more  money 
than  they  had  on  leaving  Ephrata.  At  New  York 
they  again  were  suspected  as  Jesuits.  But  a  Justice 
of  the  Peace,  who  knew  of  them,  bailed  them  and 
allowed  them  to  return  in  peace. 

Peace,  however,  did  not  prevail,  and  September  4, 
1745,  Israel  Eckerlin,  Samuel  Eckerlin  and  Alexander 
Mack  left  Ephrata,  "and  moved  towards  the  wilder- 
ness. They  fled  about  400  English  miles,  towards 
the  setting  of  the  sun.(^> 


(1)  Clironicon  Epiiratcnsc,  p.  184. 


So?nc  Leaders  in  Colonial  America.  219 

That  Mack  went  on  this  western  journey  is  extreme- 
ly improbable.  If  he  did  do  so  he  must  have  soon 
returned  for  in  1748  he  is  back  again  in  Germantown 
in  full  fellowship  with  his  brethren. 

Christopher  Sower  records  in  his  diary,  "On  June 
7,  1748,  there  were  placed  upon  me  and  Brother 
Sander  Mack  the  oversight  {Anfsicht)  of  the  Brother- 
hood {Gemei?ischaft)  on  trial. "(') 

Prior  to  this  Alexander  Mack  must  have  returned 
and  made  fitting  apology  for  his  absence,  and  lived 
long  enough  among  the  members  to  win  their  confi- 
dence and  love.  Otherwise  they  would  not  have 
given  him  the  joint  oversight  of  the  congregation. 
This  closes  his  career  as  a  wanderer  and  marks  the 
beginning  of  fifty-five  years  of  continuous  service  in 
the  ministry  of  the  Church  of  the  Brethren. 

Scarcely  had  he  entered  upon  his  ministry  when 
his  brother  Valentine  Mack,  an  Ephrataite,  addressed 
him  an  urgent  appeal  to  return  to  Ephrata.  This 
letter  of  Valentine's  was  written  on  June  27th,  just 
twenty  days  after  Alexander  was  called  to  the  min- 
istry. From  the  reply  one  can  infer  that  Israel 
Eckerlin  had  reported  that  Brother  Mack  was  anxious 
to  return  to  Ephrata.  That  he  was  not  anxious  to 
return  the  reply  also  clearly  shows.  The  letter  in 
full  follows: 


(i)  From  MS.  Diary  of  Christopher  Sower,  p.  3.    Original  in  my  possession. 


220  History  of  the  BrctJiren. 

hi  Christ  Jcstis  our  only  High  Priest  and  Redeemer: 

Beloved  Brother  Valentine: — May  the  new  Eternal 
Covenant  of  Grace  and  of  Peace,  which  God  has 
established  with  us  in  the  Blood  of  the  Lamb  by 
the  Water-baptism  in  the  Word  of  Salvation,  live  and 
be  verdant  in  thy  soul  and  mine  for  Life  Eternal, 
and  make  me  and  thee  healthy  in  the  Faith  and  in 
the  Love  of  Jesus  and  of  his  members,  Amen.     Amen. 

I  have  duly  received  thy  writing,  dated  June  27th, 
and  have  kindly  and  lovingly  accepted  the  expression 
of  thy  love  which  manifests  itself  in  the  same  writing. 
But  until  now  I  have  not  been  able  to  give  thee 
an  answer — for  where  a  poor  man  sits  with  a  rich 
man  in  a  game,  the  rich  man  can  and  will  take  care 
that  the  poor  one  does  not  win  anything  from  him, 
and  although  I  might  begin  to-day  to  suffer  by  the 
loss  which  I  have  suffered,  it  would  indeed  be  none 
too  early.  I  have  now  for  almost  twenty  years  been 
tried  in  various  manners  and  ways  in  the  paths 
of  the  heavenly  calling  and  have  given  many  proofs 
of  my  childish  ignorance.  It  will  for  once  be  high 
time  that  I  should  learn  the  tenth  commandment 
a  little  better,  so  that  also  in  a  spiritual  sense  I 
should  not  be  covetous  of  my  neighbor's  goods;  and, 
although  nothing  belongs  to  me  and  the  utmost 
poverty  is  my  share,  I  ought  to  like  this  much  better 
than  to  shine  in  the  raiments  of  others. 

However,  I  heartily  wish  that  this  simple  letter 
should  please  thee  as  a  cheerful  answer;  for,  although 
I  possess  nothing  and  can  do  nothing,  yet  the  spark 
of  love  urges  me  now  to  give  answer  to  thee  in  sim- 
plicity of  heart. 

For  the  first — Brother  Eckerlin  has  not  understood 


r 


Letter  of  Alexander  Mack  to  Valentine  A/ail. 


Letter  of  Alexander  Maek  to  Valentine  Mack. 


Some  Leaders  hi  Colonial  America.  225^ 

me  rightly,  for  I  have  no  mind  to  move  again  to  the 
new  station;  unless  it  should  be  clearly  ordained 
thus  by  Divine  Providence,  and  I  be  more  strongly 
convinced  of  it  than  I  have  ever  yet  been  convinced 
of  any  change. 

For  the  second — That  Brother  Heinrich  Miiller  has 
such  a  poor  view  of  the  life  of  the  Brethren  in  the 
new  station  is  not  a  great  wonder  to  me  and  does 
not  give  me  any  different  ideas  of  it  than  I  enter- 
tained before,  for  just  as  much  as  he  has  praised  it 
above  the  measure,  just  so  much  must  he  now 
despise  it  above  the  measure;  and  when,  after  this, 
he  hits  the  right  measure  he  has  cause  to  ascribe 
such  to  the  infinite  mercy  of  God  and  not  to  his 
own  mind.  For  it  is  easy  for  mankind  to  err,  now 
by  praising,  now  by  fault-finding;  but  when  we  begin 
to  learn  to  know  our  own  hearts,  we  cheerfully  leave 
all  things  just  as  they  are,  as  we  know  we  can  make 
them  neither  better  nor  worse. 

And  for  the  third — That  thou  wilt  receive  me  into 
thy  house  for  love's  sake,  would  be  very  acceptable; 
for  any  one  who  needs  a  lodging  in  Germantown 
must  pay  money,  yet  God  takes  care  also  of  those 
who  have  nothing.  I  have,  thank  God,  so  far  been 
able  to  eat  my  own  bread,  yet,  under  the  blessing  of 
God. 

What  you  at  last  write — That  I  had  nothing  to  fear 
for  myself  from  the  brethren  in  Ephrata,  since  they 
enter  every  day  more  into  the  divine  simplicity  and 
childlikeness,  that  is  pleasant  to  me  to  hear.  As  you 
sav,  I  shall  not  need  to  be  afraid  of  them  in  German- 
town  either,  for  here  I  am  farther  away  from  them 
than  if  I  were  living  with  you. 


226  History  of  the  Brethren. 

But  perfect  love  drives  out  fear,  and  he  who  has 
fear  still,  is  not  complete  in  love.  But  that  the  pent 
up  stream  of  grace  and  love  of  God,  as  you  report, 
soon,  soon  may  cover  the  entire  earth  like  the  waters 
of  the  sea,  that  expects  and  desires  with  thee,  with 
all  his  heart, 

Thy  humble  fellow-pilgrim, 

Sander  Mack. 
Germantown,  the  2gth  of  Ajigjist,  1748. 

Having  served  as  elder  on  trial  for  five  years,  he 
was  ordained  with  the  laying  on  of  hands  on  June 
10,  1753.^'^  With  him  on  the  same  day  Christopher 
Sower  was  ordained  as  elder  and  Henry  Schlingluff 
as  deacon.  From  this  fact,  together  with  the  before- 
cited  instance  of  the  election  of  George  Schreiber 
as  deacon  on.  trial,  the  election  of  church  officers  o?i 
trial  is  clearly  shown  to  have  been  the  practice  in 
Germantown  for  many  years.  It  must  be  left  to 
the  church  of  to-day  to  explain  what  it  has  gained 
or  lost  by  the  abandonment  of  this  rule  of  practice. 

Between  Elders  Mack  and  Sower  there  were  always 
the  most  cordial  relations  of  Christian  good-will  and 
helpfulness.  The  eloquent  memorial  to  this  is  found 
in  the  fact  that  Elder  Sower  records  in  his  own 
private  diary  the  religious  work  of  Elder  Mack  with 
the  same  care  and  detail  as  he  records  his  own. 
From  this  source  the  following  facts  are  gleaned': 


(i)  MS.  Diary  of  Christopher  Sower,  p.  4. 


Some  Leaders  in  Colo?iial  America.  227 

Persons  Baptized  by  Elder  Mack. 

1749,  March  26,  Elizabeth  Ganz. 

1750,  May        3,  Catharine    Sharpnack,    who    became, 

April  21,  1 75 1,  the  wife  of  Elder 
Sower. 

1753,  April      15,  Sophia  Schlingluff. 

1755,  June      22,  Anna  Schreiber. 

1757,  Justus  Fox. 

1758,  July       22,  William    Dischang   and    Jacob    Her- 

man. 

1769,  July  29,  Susanna  Becker  and  Christopher 
Sower,  son  of  Elder  Sower,  and  the 
third  Christopher,  who  in  1758  be- 
came King's  Printer  and  Deputy 
Post-Master  General  for  Nova  Sco- 
tia. 

1769,  Sept.  3,  Michael  Keyser,  Sarah  Mack,  Susan- 
na Becker. 

1769,  October  5,  Peter   Keyser  and  his  wife  Hannah, 

Johannis  Schlingluff,  Conrad  Stamm, 
Henry  Sharpnack  and  his  wife  Sarah, 
Elizabeth  Roble  [Reubly],  Sister 
Send. 

1770,  Sept.        3,  D.  Keiser  and  wife  Hasel,  Johannis 

Weber,  William  Leibert. 

1770,  Sept.      30,  Julius  Reubly  and  his  wife  ApoUonia. 

1784,  Sept.  19,  Jacob  Zeigler,  Manuel  Fox  and  his 
wife. 

1784,  Oct.       24,  Catherine  Sower. 

1785,  Sept.      25,  Nicholas    Oliver,  Benjamin  Lehman, 

Peter  Keyser,  Jr. 


228  History  of  the  Brethren. 

A  Famous  Letter  Writer. 

Perhaps  no  man  in  the  early  church  had  as  wide  a 
circle  of  correspondents  as  Alexander  Mack.  In  my 
own  collection  of  his  MS.  remains,  secured  from 
Abraham  H.  Cassel.are  at  least  thirteen  letters  written 
b\-  him  and  an  equal  number  written  to  him  by  such 
well  known  members  as  Catharine  Hummer,  Martin 
Urner  (three),  Jacob  Mack,  Jacob  StoU,  Ludwig 
Hoecker,  Jacob  Donner,  Michael  Pfautz,  Daniel  Let- 
terman  (two),  Charles  Horlacher,  and  Rudolph 
Harley.  In  all  of  these  there  breathes  the  spirit  of 
Christian  love  and  confidence,  stamping  Elder  Mack 
as  a  counsellor  and  a  leader  among  them. 

Among  the  number  are  six  to  Elder  John  Price 
of  Indian  Creek,  a  son  of  Daniel  and  a  grandson 
of  John  Price, (^)  son  of  John  Jacob  the  great  ancestor 
of  the  Prices  in  America.  Elder  John  Price^^)  was 
the  father  of  the  celebrated  preacher  and  elder 
William  W.  Price.  To  him  Alexander  Mack  pours 
out  his  heart  in  full  sympathy.  The  love  between 
them  was  like  that  between  David  and  Jonathan.  Of 
these  letters  to  Elder  Price  the  following  is  selected 
because  it  was  written  in  the  opening  days  of  the 
Revolutionary  War, — a  time  that  tried  the  souls  of 
non-resisting  Christians. 


(i)  This  John  Price  married  at  eighteen  a  beautiful  young  Indian  girl. — 
Abrm.  H.  Cassel. 

(2)  Elder  John  Price  was  born  Dec.  5.  1751,  married  Elizabeth  Weidner 
in  17*^0.  They  had  six  children;  John.  Daniel.  George,  William,  Elizabeth  (wife 
of  George  Nice)  and  Susannah  (wife  of  Henry  Moyer).  Elder  Price  died  at 
Indian  Creek,  Sept.  7,  1829. 


Letter  of  Alexander  Mack  to  John  Price. 


Letter  of  Alexander  Mack  to  John  Price. 


w  <  ^  .     '''^  ,  ■  •     .  , .  A 


Letter  of  Alexander  Mack  to  John  Price. 


Some  Leaders  in  Co/otiml  America.  235 

(March  11,  1775.) 

In  Jesus  the  Lover  of  Oiir  Tnie  TJfe, 

Heart s-miich-beloved  BrotJier: — I  have  duly  re- 
ceived thy  dear  little  letter,  but  I  cannot  know  )et  if  I 
shall  be  able  to  come  to  the  next  Great  Meeting.  I 
have  been  speaking  to  Brother  Christopher  Sower 
to  enquire  if  he  meant  to  go.  He  then  had  no  mind 
to  go,  but  if  I  should  succeed  to  persuade  him  I 
would  gladly  stay  home  myself  this  time,  according 
to  the  body,  but  according  to  the  spirit  I  would  be 
there  in  heartfelt  love  and  "well-wishing."  But 
if  it  should  happen  nevertheless,  that  he  insisted  on 
his  refusal  to  go  along,  and  if  it  should  be  convenient 
for  me  to  go,  I  would  first  like  to  have  his  own  and 
the  Brethren's  consent  before  starting  on  the  journey; 
therefore  I  cannot  yet  say  with  certainty  whether  I 
shall  come  or  not. 

What  concerns  Brother  Cornelius  Nice,  I  have  to 
state  that  he  has  had  his  name  registered  for  drilling 
and  that  he  seeks  to  withdraw  as  much  as  possible 
from  the  Communion  and  does  not  like  to  hear 
himself  called  Brother.  To  Brother  Christoph  Sauer 
he  has  refused  the  kiss  when  he  spoke  to  him,  and 
when  I  heard  of  it  and  also  spoke  to  him,  I  did  not 
offer  him  the  kiss  so  as  to  indicate  that  he  were 
as  good  as  expelled  already;  yet  I  wanted  to  show 
him  some  patience  in  case  he  should  perhaps  feel 
repentance.  I  have  asked  him  if  he  would  resent 
it  when  I  should  pray  for  him,  but  he  said  no,  he 
would  like  me  to  do  it.  Then  I  advised  him  to  try 
for  himself  if  he  still  could  pray. 

My  impression  of  this  period  is,  that  it  indicates 
the  beginning  of  the  time  of  trouble  of  which  Christ 


236  History  of  the  Brethren. 

speaks:  That  we  must  indeed  not  be  frightened, 
but  yet  must  be  on  our  guard  before  men.  Yet  I 
am  not  sure  the  best  guarding  consists  in  our  trying 
to  walk  with  a  good  conscience,  both  before  God 
and  man,  and  that  we  show  our  gentleness  to  every- 
body, for  the  Lord  is  near.  He  was,  as  the  Scripture 
says,  not  in  the  wind,  nor  in  the  earthquake,  nor 
in  the  fire,  yet  he  was  near,  and  in  still,  soft,  gentle 
rustliner;  when  this  was  heard  Elias  covered  his  face 
with  his  mantle  and  went  out  to  meet  the  Lord.  And 
since  we  are  not  able  to  know  the  hour  of  our 
departure  from  this  sphere,  so  may  the  merciful 
good  God  give  us  to  watch  and  pray  that  we  may 
become  worthy  to  escape  from  all  that  is  to  come, 
and  to  stand  before  the  Son  of  Man.  It  is  indeed 
near  at  hand,  the  great  blessedness  of  the  last  time; 
but  I  do  not  expect  it  fully  in  this  life  w^hich  is 
subject  to  so  many  deaths,  but  I  hope  for  a  better 
life  which  is  eternal.  The  beginnings  of  the  trouble 
and  the  travail  are  in  this  life,  and  the  hour  of  tempta- 
tion ends  and  fulfills  itself  in  the  break  of  this  life,  but 
then  in  the  other  life  we  shall  see  what  sort  of  a  child 
has  been  born  to  us.  Therefore  Christ  says  we  shall 
not  fear  those  who  may  kill  the  body  but  can  do  no 
more  than  that. 

What  concerns  me  and  mine,  we  are  all  pretty  well. 
With  a  hearty  greeting  and  loving  kiss  1  commend 
thee  to  God  and  the  word  of  his  mercy,  who  is  power- 
ful to  edify  us  and  to  give  us  the  inheritance  with  all 
those  who  are  sanctified  in  Christ  Jesus,  Amen. 

Friendly  greetings  to  thy  dear  parents  and  brothjers, 
and  also  to  the  beloved  members  whom  thou  mayest 
meet  on  thy  journey  in  case  they  should  ask  for  me, 


So?iie  Leaders  ill  Colonial  America.  237 

it  might  be  that  to-morrow  I  should  write  a  little  more 
to  my  Brother  Johannes,  yet  I  cannot  tell  if  I  shall 
be  able.  My  dear  wife  and  children  send  friendly 
greetings. 

I  remain  your  humble  yet  faithful  fellow-brother, 

Sander  Mack. 

Creyfelt,  the  nth  March,  17J3. 

To  the  beloved  Brother  Johannes  Preisz, 
To  open  with  his  own  hands. 

The  tender  solicitude  of  this  old  saint  of  God  is 
nowhere  more  plainly  and  touchingly  set  forth  than  in 
two  letters  written  in  1772  to  John  Price  concerning 
the  baptism  of  the  latter.  When  .the  good  news 
reached  Elder  Mack  he  wrote: 

The  name  of  the  Lord  is  an  outpoured  unguent, 

In  the  same  lovely  and  gracious  name  of  Jesus 

I  wish  peace,  and  hail  my  dear  Brother  Johannes  Preisz. 

I  have  received  thy  writing  and  read  it  rejoicing 
that  the  Lord  is  so  friendly  and  has  so  lovingly 
invited  thee  to  his  heavenly  Feast.  Alas,  my  dear 
one  in  the  Lord,  do  not  think  a  trifle  the  chastisement 
of  the  Lord,  especially  since  he  regards  thee  so  lov- 
ingly and  leads  thee  to  see  the  misery  of  thy  sins,  and 
at  the  same  time  comforts  thy  heart  by  good  purposes 
to  penetrate  to  a  better  life  through  the  grace  of  God. 
I  can  well  say  that  I  have  no  greater  joy  than  to  see 
and  hear  that  men  are  invited  in  their  youth.  O  what 
a  glorious  thing  it  is  when  one  then  really  comes  and 
by  the  grace  of  God  becomes  faithful,  then  the  joy  is 
still  greater.  I  have  read  the  lines  of  thy  hand  with 
teafs  of  joy  and  wish  with  all  my  heart  that  when  the 
Lord  will   have   completely   restored    thee    and   made 


238  History  of  the  Brcthrcii. 

thee  well  again,  that  thy  purpose  will  be  again  framed 
with  a  health)'  heart  and  may  be  renewed.  Much 
more  I  pray  and  wish  that  the  Lord  may  accomplish 
in  thee  the  work  that  He  has  begun  to  thy  own  and 
thy  dear  parents'  joy  and  to  the  joy  and  comfort  of  all 
who  love  the  works  of  the  Lord.  I  do  not  intend  to 
write  much  until  some  other  trme,  after  thou  hast 
written  me  again  a  few  lines,  or  perhaps  I  may  come 
to  see  thee  soon  if  the  Lord  allows  it  and  we  live,  then 
we  can  talk  together  by  word  of  mouth. 

Meanwhile  I  wish  heartily  the  blessing  of  God  and  a 
rich  abundance  of  his  divine  power  to  strengthen  thy 
purpose  in  thee;  besides  a  hearty  greeting  for  thee, 
please  to  greet  thy  dear  parents  as  well. 

I  am  thy  humble  Brother  and  fellow-pilgrim, 

Sander  Mack. 

Crcyfclt,  tJic  24th  of  November,  1772. 

My  dear  wife  sends  her  greetings  and  also  my  two 
children.  This  was  written  in  haste  with  a  ruined  pen; 
thou  wilt  have  difficulty  in  reading  it. 

Sickness  and  doubt  delayed  the  baptism  of  John 
Price.  But  delay  did  not  cause  Elder  Mack  to  forget. 
True  to  his  holy  calling  and  to  his  noble  Christian 
solicitude,  he  answers  Price's  letter  with  one  so  full  of 
the  spirit  of  courteous  admonition  and  tactful  allaying 
of  perplexing  problems  in  the  mind  of  the  young 
candidate  that  it  is  given  at  length.  May  it  serve  to 
the  elders  of  the  church  as  a  model  of  Christian  corre- 
spondence. Note  how  lovingly  and  yet  how  clearly 
he  touches  on  the  question  of  complete  forgiveness 
before    baptism;    how    he    expresses    surprise,    almost 


Some  Leaders  in  Colonial  America.  239 

pain  at  the  postponement  of  the  sacred  ordinance; 
and,  finally,  with  what  good  sense  he  greets  and  kisses 
the  candidate,  making  him  feel  a  foretaste  of  the 
welcome  that  awaits  him  in  God's  family. 

Creyfelt,  the  29th  December,  1772. 

hi  Jesus  the  Crucified,  Much-beloved  Brother: — 

In  this  same  our  Immanuel  I  wish  with  all  my 
heart  all  comfort  of  love,  according  to  the  pleasure 
and  the  goodness  of  oux"  God  in  the  acknowledgment 
of  our  Savior  who  has  died  for  our  sins  and  has  risen 
again  for  our  righteousness. 

I  have  received  thy  beloved  letter  and  read  it  in 
compassionate  love  and  have  found  in  it  first  thy 
loving  solicitude  that  no  one  of  us  some  day  should  be 
found  a  wicked  servant;  because,  as  thou  so  well  re- 
markest,  the  day  approaches  on  which  we  all  shall 
become  manifest  before  the  tribunal  of  Jesus  Christ. 
To  escape  from  this  great  misfortune  we  have  much 
cause  to  implore  Jesus,  the  true  Light  of  the  world,  to 
give  us  a  single  eye  so  that  our  body  be  light  and  we 
may  follow  Him,  the  true  Light  of  the  world,  so  that 
we  need  not  walk  in  darkness.  For  he  who  has  a 
wicked  eye,  his  body  will  be  in  darkness,  speaketh  the 
mouth  of  truth,  and  in  such  darkness  man  loses  his 
trust  in  God  and  can  no  longer  find  any  delight  nor 
taste  in  self-denial,  in  which  consists  all  spiritual 
growth  and  increase.  Therefore  sayeth  the  Lord:  He 
who  will  be  my  disciple,  let  him  deny  himself  and 
take  my  cross  upon  himself  and  follow  me. 

Oh,  my  dear  one,  who  walks  thus  in  simplicity,  he 
walks  safely.     May  the  Lord  give  light  to  the  eyes  of 


240  History  of  the  Brethren. 

our  understanding  that  we  may  not  miss  the  footprints 
of  our  Good  Shepherd  in  anything  whatsoe\"er. 

What  else  thou  reportest,  that  thou  hast  no  assur- 
ance yet  of  being  forgiven  for  all  thy  sins,  that  is  not 
a  bad  sign,  for  God  reserves  this  privilege  for  Himself 
in  His  own  loving  power,  so  full  of  wisdom,  when, 
where,  and  how  He  will  give  to  a  repentant  sinner  the 
assurance  that  his  sins  are  fully  forgiven  to  him.  It  is 
a  certain  sign  of  God's  willingness  to  forgixe  us  our 
sins  when  He  grants  us  to  feel  a  deep  repentance  for 
everything  wherewith  we  ha\-e  insulted  the  eyes  of 
His  High  Majesty.  Especially  when  such  repentance 
is  accompanied  by  a  disgust  against  the  evil  and  with 
an  ardent  desire  to  do  the  will  of  God,  I  think  this  a 
better  sign  than  if  a  visible  angel  would  come  down 
from  Heaven  and  sa)'  to  some  one  who  has  not  yet 
tasted  the  bitterness  of  sins, — Thv  sins  are  forgiven. 

It  must  indeed  be  accepted  gratefully  when  the 
Lord  by  the  inward  joyful  strength  and  the  comfort- 
ing voice  of  the  Good  Shepherd  gives  to  a  soul  a  sure 
marrow-  and  bone-penetrating  assurance  that  his  sins 
are  now  forgiven  and  that  his  name  is  written  down  in 
heaven.  However,  it  seems  to  me  that  our  pra)-er 
should  be  more  to  the  effect  that  the  Lord  may  keep 
us  from  sin  and  may  lead  us  into  the  pleasure  of  His 
will,  in  order  that  our  will,  our  desire,  and  our  entire 
pleasure  may  become  a  daily  burnt-offering  to  the 
pure  love  of  God.  When  Saul  was  converted  and  had 
been  fasting  and  praying  for  three  days  Ananias  spoke 
to  him:  Dear  Brother  Saul,  why  tarriest  thou,  arise 
and  be  baptized  and  have  thy  sins  washed  away,  etc. 

If  now  the  Lord  should  not  be  willing  to  give  thee 
an  entire  assurance  of  the  forgiveness  of  th}'  sins  until 


Rentarkable  Events  at  Germautown  in  lygi 


Some  Leaders  in  Colo?iwl  America.  243 

thou  hadst  been  baptized  it  would  be  nothing  new  nor 
unusual,  but  an  experience  which  has  happened  to 
many  before  thee  or  me.  However  the  kind  hand  of 
God  is  bound  by  nothing,  but  He  gives  and  takes  as  it 
is  good  for  His  children  and  can  serve  to  their  best. 
Let  us  on  our  part  only  try  to  become  true  to  God. 
I  have  wondered  somewhat  that  thou  hast  postponed 
thy  baptism  until  spring,  as  thou  dost  not  know  if 
thou  wilt  live  until  then. 

Be  heartily  greeted  and  kissed  in  the  spirit  and 
recommended  to  the  grace  of  God.  My  wife  and 
children  send  greetings  too.  Also  greet  thy  dear 
parents  and  whoever  of  thy  brother  and  sisters  is  will- 
ing to  accept  a  greeting.     I  am  thy  humble  Brother. 

Sander  Mack. 
To  the  dear  Brother,  Johannes  Preisz, 
To  be  opened  at  his  pleasure. 

Reference  will  be  made  under  the  chapter  on  An- 
nual Meeting,  touching  an  invited  council  meeting  at 
Germantown,  in  1791.  The  record  of  this  council  is 
here  given  in  the  handwriting  of  Elder  Mack. 

Remarkable  Events  which  have   Transpired  in  the  Year  lygi, 
in  the  Congregation  of  the  Baptists  in  Germantown. 

On  the  nth  of  June  of  this  1791st  year  a  large  meet- 
ing(^)  took  place  in  Germantown,  where  many  Breth- 
ren from  far  and  near  came  together;  several  elders  of 
several  congregations  were  likewise  present. 

There  a  question  was  brought  up  by  Brethren  from 
the  Germantown  congregation  to  the  assembled 
Brethren  coming  from  other  places.     The  good  pur- 

(i)  W'as  not  this  the  Annual  Meeting  for  1791? 


244 


History  of  the  Brethren. 


pose  of  this  question  consisted  principally  in  this: 
How  one  could,  here  in  Germantown,  resist  by  a 
united  effort  the  very  injurious  evil  which  by  the 
conformation    to    the    world^')    is   wrought    upon    the 


-^/^i.Ji    :^'^^-    '^■^r^'-i    ".V^,,.,^,...y    -^^^, 


.«*>< 


'i*-x^^ 


Remarkable  Events  in  Germantown  in  iji)2. 

minds  of  the  young,  as  we  are  living  so  near  to  the 
capital  of  the  country. 

After  careful  deliberation  the  visiting  Brethren  gave 
us  in  the  fear  of  the  Lord  an  advice,  to  which  they 
signed  their  names,  and  we  Germantown  Brethren 
have  also  signed  in  the  name  of  the  entire  congrega- 


(i)  This  "conformity  to  tiie  world"  here  first  appears  in  the  literature  of 
the  Brotherhood. 


Some  Leaders  i/i  Colonial  America.  245 

tion,  to  bear  witness  that  we  have  received  their 
advice  in  submissive  love,  and  are  willing  to  submit  to 
the  same  loving  advice  in  the  fear  of  the  Lord,  as  the 
written  testimony  reports  in  detail,  which  is  preserved 
in  Germantown. 

On  that  same  evening  we  have  broken  the  bread  in 
the  congregation  at  the  Lord's  Supper  which  was 
specially  appointed  for  the  purpose  and  have  thus 
bound  ourselves  all  together  in  love  and  faithfulness. 


'w' 


That  this  agreement  was  faithfully  kept  by  the  Ger- 
mantown congregation  is  shown  by  the  following 
record  by  Elder  Mack. 

Remarkable  Events  in  the  Year  iyg2. 

Already  in  the  beginning,  but  especially  in  the 
middle  of  the  year  1791,  a  sad  event  has  unexpectedly 
been  brought  about;  namely,  one  of  the  youngest 
brethren  in  Germantown  has,  in  spite  of  the  advice  of 
the  Brethren,  chosen  the  part  of  disobedience  and  has 
declined  all  warning  and  exhortation  and  has  now, 
when  this  is  being  written,  for  over  a  year  chosen  the 
conformation  to  the  world  and  insists  on  his  innocence 
in  the  very  cause  in  which  he  had  been  advised  to 
deny  himself  and  to  submit  to  good  advice,  as  others 
have  done  who  would  have  had  much  more  cause  to 
insist  on  their  innocence.  And  we  have  refused  him 
the  kiss  of  Brotherhood  and  the  breaking  of  bread 
until  he  reforms. 

We  have  seen  how  Elder  Mack  sent  the  kiss  of  love 
to  John  Price  even  before  the  latter  was  baptized. 
This   spiritual   union   was    never   severed.      In    1798   a 


246  History  of  the  Brethren. 

difference  of  opinion  arose  between  these  men,  now 
both  ciders  of  the  church,  and  it  is  not  too  pre- 
sumptuous to  commend  to  some  elders  of  to-day  the 
manner  in  which  these  brethren  settled  their  differ- 
ence. 

On  June  i,  1798,  Elder  Mack  acknowledges  a  letter 
from  Elder  Price  and  says,  "I  have  read  carefully  and 
thoughtfully  several  times  all  the  words  which  thou 
hast  written  me  and  until  now  have  not  found  in  them 
an\-  cause  to  change  the  opinion  which  I  hold  on  this 
matter."  The  matter  referred  to  is  the  question  of 
religious  persecution,  for  Elder  Mack  commends  to 
Elder  Price,  Acts  4:  i,  2;  and  5:  17,  18.  The  conduct 
of  the  Sadducees  fills  Elder  Mack  with  indignation 
and  against  their  spirit  he  cries  out: 

"O  Lord,  mercifully  deliver  all  souls  for  thine  own 
sake  from  this  swinish  way!  Oh,  my  dear  Brother,  do 
not  wonder  that  I  cannot  listen  to  anything  that  rises 
up  to  disturb  me  in  m\'  heavenly  call!  As  far  as  the 
parallel  presentations  and  elucidations  are  concerned, 
I  find  some  in  th)-  letter  which  in  good  conscience  I 
cannot  praise.  Yet  I  think  I  am  not  acting  wrong  in 
leaving  them  as  they  stand,  for  only  the  alone-good 
and  alone-wise  God  can  know  why  thou  hast  written 
in  this  way. 

"To  this  God  who  is  alone-powerful  be  glor}'  and 
praise  in  eternity.  Amen.  To  the  Father  of  mercy 
and  the  God  of  all  comfort  be  heartily  commended  by 
a  for-grace-hungering  little  worm,  otherwise  thy  well- 
known  humble  brother,  Sander  Mack. 

Written  at  Creyfelt,  in  our  hut,  the  first  day  ofjjine,  ijgS!* 


^"^       (L  ,^.^V^.^^^-■^^^•>c;w^^kc-' 


:A:V- 


'V   "1   ^,  ,n.-. 


(^ 


■.^.,^ 


Letter  of  Alexatider  Mack  to  John  Price. 


Some  Leaders  in  Colonial  America.  249 

To  this  came  a  reply  full  of  Christian  charity,  but 
containing  Scriptural  texts  intended  to  convince  Elder 
Mack  to  Elder  Price's  views.  In  this  Elder  Price  was 
not  successful,  but  he  did  draw  from  Alexander  Mack 
a  precious  letter,  so  full  of  God's  love  and  charity  that 
it  deserves  to  be  treasured  in  the  heart  of  all  Christian 
people.  No  kindlier  spirit  ever  breathed  its  fragrance 
into  the  church  than  this. 

Tenderly    Beloved    Brother,   Dear  and  Esteemed  Fellow- 
Pilgrim,  Johannes  Preisz : — 

Resides  a  hearty  greeting  and  a  kiss  in  the  spirit 
of  upright  brotherly  love  I,  according  to  thy  desire, 
herewith  return  to  thee  thy  letter.  I  have  indeed  read 
thy  letter  repeatedly  in  the  fear  of  the  Lord,  and  I 
cannot  say  that  all  the  texts  which  thou  hast  quoted 
cause  me  such  an  impression  as  I  understand  they 
have  caused  you.     But  what  am  I  to  say? 

The  flowers  in  the  garden  are  quiet  and  at  peace. 
Although  one  is  decked  in  blue,  another  in  red,  and 
another  in  white,  they  serenely  praise  their  Maker  and 
in  entire  harmony  laud  the  manifold  wisdom  of  the 
Being  of  all  beings.  They  praise  Thee,  Lord,  in  the 
stillness  of  Zion! 

In    this    past    night    the    youngest    chiid(')    of    my 

youngest    daughter   has    departed    from    the   body   of 

death  and  has  passed  from  the  land  of  mortals  over 

the  stream  that  has  no  bridge  to  the  land  of  the  living. 

This  child  has  accomplished  its  entire  life's  journey 


(i)  This  child  was  named  Maria.  She  was  a  daughter  of  Imanuel  Fox  and 
his  wife,  Anna  Margaretha  Fox,  daughter  of  Alexander  Maclc.  She  died  Oct. 
22,  1798. 


250  History  of  the  Brcthreri. 

in  thirteen  months,  while  I  by  now  ha\'e  been  journey- 
ing for  eighty-six  years  and  seven  months,  and  have 
not  yet  crossed  the  Jordan;  but  what  God  does,  is  well 
done;  and  it  does  not  depend  upon  any  one's  running 
or  racing,  but  alone  upon  God's  mercy. 

P.  S. — I  have  not  told  any  one  in  our  neighborhood 
that  a  dispute  had  occurred  between  thee  and  myself, 
and  have  not  shown  thy  letter  to  any  one.  The  Lord 
has  called  me  for  peace.  That  same  peace  which 
passeth  all  understanding,  keep  our  hearts  and  minds 
in  Christ  Jesus,  Amen,  Amen. 

Written  at  Creyfelt,  in  my  hut,  the  23rd  of  October, 
1798,  by  thy  weak  brother  and  fellow-pilgrim, 

Sander  Mack. 

Reference  has  already  been  made  to  the  marriage, 

in  1780,   of  Elder  John   Price  to  Elizabeth  Weidner, 

daughter  of  Lazarus  Weidner,  a  Mennonite  preacher. 

At  this  time  a  Mennonite  was  not  allowed  to  marry 

outside  the  congregation.  Elizabeth  was  expelled. 
This  action  called  forth  from  Elder  Mack  this  letter, 
the  original  of  which  is  in  my  possession: 

December,  1780. 
Lazarus  Weidner, 

Dear  Frie7id: — It  has  been  reported  to  me  that 
thou  hast  cast  thy  daughter  out  of  the  congregation 
because  she  has  married  my  dear  Brother,  Johannis 
Preisz.  In  the  hope  that  thou  mightest  be  prepared 
to  give  a  reason  to  any  one  who  demand  a  reason  of 
the  hope  that  is  in  thee,  I  find  myself  compelled  in 
childlike  love  to  lay  a  few  questions  before  thee: 


Some  Leaders  in  Colonial  A?nerica.  251 

First  Question. — Is  it  possible  that  thou  canst  do  this 
thing  and  yet  remain  a  preacher  of  the  Gospel? 

Second  Question. — Dost  thou  perhaps  consider  my 
dear  Brother  Johannis  Preisz  an  unbeliever?  Why  so? 
John  the  Apostle  says,  we  know  that  we  have  come 
from  death  unto  life  if  we  love  the  brethren.  Who- 
ever does  not  have  this  lo\e  remains  in  death. 

My  much-beloved  friend,  should  it  not  be  pleasing 
to  thee  to  answer  my  questions,  then  I  hope  thou  wilt 
surely  try  to  answer  them  in  some  measure  to  thy  own 
conscience. 

I  shall  try  to  remain  thy  good  friend  and  well- 
wisher,  Sander  Mack. 

Author  of  Valuable   W'orks. 

As  early  as  1760,  says  Hildeburn,  in  his  Issues  of  the 
Pennsylvania  Press,  Sower  published  a  treatise  from 
the  pen  of  Alexander  Mack,  entitled:  Eine  Armuthige 
Erinnerung  zu  einer  Christlichen  BetracJitung  von  der 
Wunderbaren  Allgegenwart  des  Alhuissenden  Gottes,  8vo., 

7PP- 

In    1788    there    was    published    at    Ephrata    a  work 

entitled:  AnJiang  zum  Widerlegten  WiedertauferS^^  and 
in  the  same  year  from  the  same  press,  at  the  expense 
of  the  Brotherhood,  Alexander  Mack  issued  his 
famous  defense  of  the  doctrines  and  rites  of  the 
Brethren  church  as  Scriptural,  entitled  "Apolo- 
gia."^2)      -phg    full    ^i^ig    ig.    Apology,    or   a    Scriptural 

A?isiuer  of  Certain    Truths,  Brought  about  by  a  Rece?itly 


(i)  Copy  ill  Library  of  Juniata  College. 
(2)  Copy  in  Library  of  Juniata  College. 


252  History  of  the  Brethren . 

Published  Article  under  the  Name,  The  Refuted  Ana- 
baptist. In  a  Dialogue  Written  for  the  Common  People. 
The  Whole  Co?iversation ,  Word  for  Word,  is  Given  in  these 
Pages,  and  the  Apology  as  an  Answer  to  the  Perverted 
Truth  added  by  Theophilus ;  Ephrata:  Published  at  the 
Expense  of  the  Brethren  in  the  year  ij88. 

This  is  the  most  important  defense  of  the  church 
written  in  the  eighteenth  century.  It  contains 
seventy-two  pages.  Theophilus  is  the  assumed  name 
of  the  author,  Elder  Mack.  The  conversation  devel- 
ops the  rites  and  ordinances  of  the  church,  and  on 
page  65  begins  the  refutation  of  the  accusations 
against  the  Brethren  or  Anabaptists.  The  objections 
he  meets  are  so  frequently  revived  that  it  seems  wise 
to  insert  here  the  plain  and  sensible  remarks  of 
Brother  Mack. 

First. — The  Anabaptists  are  accused  of  warring 
against  their  own  flesh  and  blood  because  they  do  not 
baptize  their  children  under  age  (minors). 

The  Anabaptists  believe  firmly  that  a  human  law  to 
a  dying  child  amounts  to  nothing;  to  a  child,  however, 
to  whom  the  Lord  gives  time  to  live  and  to  know  His 
will,  they  believe  it  may  be  very  damaging  because 
very  often  through  human  laws  God's  laws  are  thwart- 
ed. Now  they  who  consider  this  carefulness  "war- 
ring" err  very  much. 

Seco?tdly. — The  Anabaptists  are  accused  that  their 
creed  {Lehrsatz)  is  founded  in  the  imagination,  since 
they  seek  to  maintain  no  other  creed  than  the  will  of 
their     Heavenly     Father     which     is     made     manifest 


Some  Leaders  in  Colonial  America.  253 

through  Jesus  Christ  in  the  Holy  Scriptures;  before 
which  creed  all  imagination  and  fancy  vanishes  as 
frost  before  the  rays  and  heat  of  the  sun. 

Thirdly. — The  Anabaptists  are  accused  that  their 
doctrine  {Lehrbegriffc)  shuns  reason  (reference  to 
p.  9)  and  cannot  stand  close  examination.  The  Ana- 
baptists desire  to  have  no  other  doctrine  than  the 
words  of  their  Savior  as  they  are  written  in  the  New 
Testament,  which  words  never  evade  reason,  and  are 
not  only  as  well  refined  gold  which  is  able  to  stand 
the  closest  examination,  but  they  will  also  remain 
when  heaven  and  earth  shall  pass  away. 

Fourthly. — In  the  fact  that  one  accuses  a  lover  of  the 
truth  of  doing  a  wrong  to  reason  because  he  takes  it 
captive  under  obedience  of  truth, — although  there  is 
no  greater  honor,  to  be  found  under  heaven  for  our 
little  reason  than  to  be  permitted  to  shine  in  the 
bonds  and  fetters  of  heavenly  wisdom  and  wherever  it 
is  met  with  outside  of  these  confines,  wherever  it  is 
outside  of  its  own  free  state,  it  must  be  as  a  harlot 
who  for  her  punishment  of  the  terribleness  of  her 
folly  (lack  of  reason)  must  be  plagued,  harassed,  and 
condemned. 

Fiftlily. — Insomuch  as  the  Anabaptists  are  accused, 
they  are  Anabaptists  because  they  hold  of  all  people 
on  the  earth  the  right  baptismal  command  of  Jesus 
Christ,  and  are  therefore  not  against  hut  for  baptism; 
moreover  it  is  a  fact  that  he  teaches  in  his  dialogue 
that  the  Anabaptist  truly  deserves  this  name,  and  his 
last  expression  testifies  to  this  in  which  he  declares 
the  baptism,  which  was  practiced  by  Jesus  Christ  and 
his  apostles,  entirely  unnecessary;  whereby  he  clearly 
proves  that  he  is  against  baptism.     For  Christ  himself 


254  History  of  the  Brethre?i. 

says:   He   that  is   not  against  us  is  for  us;  therefore, 
sureh'  ^i//^baptists  are  not  ^////baptists. 

Lastly,  however,  to  come  to  the  close  of  this  speech, 
the  dear  friend  (the  Churchman)  has  remarked  (refer- 
ence to  p.  64)  that  many  say:  Away  with  outward  bap- 
tism, we  must  receive  it  inwardly:  this  he  once  said  to 
one  of  his  friends,  who  said:  What,  must  one  first  tear 
the  people  asunder  before  he  baptizes  them? 

Upon  this  it  is  expedient  to  remark  the  wise  in- 
formation serves  me  very  well  which  the  dear  brother 
(the  Churchman)  has  given  in  his  speech,  namely, 
that  faith  and  believing  {dcr  Glaiibc  ii.  das  Glaiibcn^  are 
as  different  as  life  and  activity.  To  profit  by  this  in 
its  real  meaning,  the  clear  expression  of  the  true  and 
genuine  testimony  ser\'es  very  well,  which  testifies: 
Behold  the  kingdom  of  God  is  within  you.  Luke 
17:  21.  Now  whenever  the  kingdom  is  within  a  man 
there  also  is  faith,  however  with  a  great  difference. 
In  many  it  (faith)  lies  as  dead  and  hidden  as  fire  in  a 
cold  stone;  in  others  it  lies  as  a  little  spark  in  the 
ashes;  while  in  others  as  quite  a  large  coal.  With  all, 
however,  something  real  must  precede  inwardly  or 
outwardly,  and  generally  inwardly  a/id  outwardly  at 
the  same  time.  That  is  to  say,  there  must  something 
real  precede  so  that  man  may  come  into  the  posses- 
sion of  the  ability  to  believe,  or  it  is  to  show  that  faith 
is  not  a  man's  ordinary  possession,  but  rather  that  is 
disbelief  in  which  he  is  prone  to  live  and  to  die.  Con- 
cerning this  point,  Paul  testifies,  Acts  17:  31,  that  God 
places  faith  before  every  one — i.  c,  makes  it  possible 
for  every  one  to  believe.  Hence  the  apostles  and 
servants  of  Christ  have  striven,  at  all  times,  with  the 
two-edged  sword  of  the  Word,  to  pierce  the  hearts  of 


Sofiie  Leaders  in  Colonial  America.  255 

men,  and  to  sever  asunder  the  lurkin^^  place  of  this 
ignorance  and  wickedness;  to  preach  the  kingdom  of 
God,  to  make  a  place  for  the  zV/zcwr^  kingdom  of  God; 
and  to  destroy  the  kingdom  of  Satan.  Wherever  now 
this  God-like  work  is  received  in  men,  there  is  Christ 
himself  received  in  his  rightful  possession.  John 
i:  12,  To  them  he  gaxe  power  to  become  the  sons  of 
God.  N.  B. — They  who  believe  in  his  name,  to  such 
children  the  washing  of  regeneration  {Bad  dcr  IVie- 
dergcburt)  is  necessary;  through  this  also  water 
baptism  itself  takes  its  beginning  i?iwardly  and  is  out- 
wardly put  into  effect,  as  it  pleases  God.  Christ  says: 
He  who  looks  upon  a  woman  to  lust  after  her,  has 
broken  honor  with  her  already  in  his  heart.  Now,  if 
the  kingdom  of  Satan  has  such  power  over  men  who 
allow  themselves  to  be  caught  in  the  snare  of  shame- 
ful lust,  how  much  more  has  the  kingdom  of  God 
power  over  men  who  allow  themselves  to  be  caught  in 
the  net  of  the  Holy  Gospel  which  heavenly  wisdom 
has  spun  and  woven. 

Thence  when  the  treasurer  (of  Queen  Candace) 
spoke  to  Philip:  Behold  here  is  water,  what  hinders 
me  from  being  baptized?  Acts  8:  36,  he  had  received 
(or  accepted)  water  baptism  ivithin  already  in  faith. 
But  Philip  desired  that  he  should  have  received 
{angezogen)  also  Christ  zvithin  through  faith  before  he 
entered  the  water,  hence  he  said:  If  thou  believest 
with  thy  whole  heart  thou  mayest.  He  answered:  I 
believe  that  Jesus  Christ  is  the  Son  of  God.  In  this 
opinion  Paul  speaks.  Gal.  3:  27.  For  as  many  of  you 
as  are  baptized  into  {aiif)  Christ,  they  have  put  on 
[angezogcn)  Christ,  concerning  which  it  can  now  be 
truly    said,    he    is    baptized.     However,    such    an    one 


256  '    History  of  the  Brctlircn. 

despises  neither  the  inward  nor  the  outward  baptism, 
but  rather  I  believe  he  who  puts  on  Christ  puts  on 
(accepts)  with  Him  at  the  same  time  the  whole  counsel 
of  God  and  speaks  with  the  converted  soul  from  the 
whole  heart  and  free  will:  Lord,  what  wilt  thou,  that  I 
shall  do? 

Finally  it  is  to  be  considered  that  as  faith  and  be- 
lieving are  different,  so  is  there  also  a  great  difference 
between  a  sound  and  an  unsound  faith.  Concerning 
which  St.  Paul  admonishes  Titus,  his  upright  son,  that 
he  should  rebuke  those  sharply  upon  this  that  they 
should  be  sound  in  the  faith.  Tit.  i:  13.  Just  as  a 
sick  man  cannot  do  what  to  a  well  man  is  easy  to  do, 
so  an  unsound  faith  cannot  believe  all  that  otherwise 
to  a  sound  faith  is  very  easy  to  believe,  and  this  there- 
fore cannot  be  the  victory  which  overcomes  the  world. 

I  must  freely  confess  that  I  have  observed  in  the 
whole  dialogue  concerning  baptism  a  \'ery  great  un- 
soundness of  faith  in  our  beloved  Churchman;  par- 
ticularly where  he  himself  testifies  that  he  cannot 
believe  that  John  the  Baptist  could  have  been  able  to 
baptize  all  the  people  by  immersion  that  he  did 
baptize.  He  says:  He  (John)  was  no  Samson  and 
was  neither  steel  nor  iron  that  he  could  stand  in  the 
water  continuall)-!  It  seems  to  me  that  common 
sense  without  almost  any  faith  could  judge  of  this 
affair  better  than  this.  However,  I  have  often  ob- 
served that  an  unsound  faith  can  cause  unsoundness  in 
reason  or  judgment,  whereas  a  sound  faith  is  alone 
able  to  heal  a  weak  reason  and  keep  it  in  a  sound 
state.  Therefore,  a  sound  faith  should  hold  firml)'.to 
God's  Word  which  always  heals  where  herbs  and 
plasters  cannot  heal. 


Some  Leaders  in  Coloiiial  America.  257 

Co7)tposcr  of  Sacred  Hyiinis. 

The  early  Brethren  were  noted  writers  of  hymns. 
To  assert  that  any  one  of  them  is  prominent  in  this 
respect  is  high  praise,  indeed,  and  yet  it  may  be 
safely  asserted  that  with  the  exception  of  Jacob 
Stoll,  Alexander  Mack  was  one  of  the  most  gifted 
composers  of  sacred  poetry  in  the  colonial  church. 
Nos.  34  and  36  of  Elder  Sower's  Geisfliche  Magazin 
are  written  by  Elder  Mack.  Both  are  extended 
poems. 

When  his  companion  and  friend.  Elder  Christopher 
Sower,  was  buried  on  August  27,  17S4,  Elder  Mack, 
too  sorely  stricken  to  speak,  composed  for  the  service 
a  touchingly  beautiful  hymn.(^^ 

Now  breaks  the  earthly  house  en-twain, 
Now  can  this  mortal  frame  decay; 
The  pilgrimage  is  brought  to  end. 
Now  can  the  spirit  fly  away. 
The  soul  at  last  has  overcome. 
Through  Jesus  was  the  vict'ry  won. 

Now  unto  Jesus  will  I  go, 

Who  died  for  me,  as  mortals  die; 

And  found  for  me,  through  pain  and  woe, 

A  place,  a  refuge,  in  the  sky. 

He  has  for  me  a  better  house, 

In  store  prepared,  above  the  clouds. 

Shed  not  so  many  tears  for  me, 

My  friends  and  my  companions  dear; 


(i)  See  Psalterspiel,  p.  496. 


258  History  of  the  Brethren. 

You  can  believe,  I  now  am  free, 
From  every  mortal  care  and  fear. 
O!  look  unto  the  Lamb  once  slain, 
Through  whom  you  can  redemption  gain. 

My  staff  through  life,  I  leaned  upon 

Was  longing  for  a  patient  faith; 

For  Jesus  spake  unto  my  soul. 

From  all  my  debt  a  full  relief, 

Like  frost,  when  touched  at  op'ning  day, 

By  sunlight,  quickly  melts  away. 

Speak  not  of  others'  worthiness. 
Rut  only  of  what  Jesus  done; 
The  world  with  all  its  vanities, 
Can  nev^er  save  a  single  one. 
Redemption  has  appeared  to  men, 
Through  Jesus'  grief,  and  dying  pain. 

Before  me  as  I  write  lies  the  private  diary  of  this 
pious  man.  It  is  in  manuscript  and  has  never  been 
published.  What  a  mine  of  gold!  When  its  full 
contents  are  made  known,  the  memory  of  this  godly 
elder  will  be  cherished  in  every  believing  heart.  It 
contains  in  all  277  pages,  and  the  limited  space  at 
my  disposal  allows  of  only  the  most  meagre  attention. 

As  early  as  1772,  January  28th,  the  anniversary 
of  his  birth,  he  composed  a  hymn  of  praise  to 
Almighty  God  for  his  loving  and  preserving  care. 
This  custom  he  continued  almost  uninterruptedly 
upon  each  succeeding  anniversary  until  the  year  of 
his  death,  1803.  In  all  there  are  twenty-three  of 
these  remarkable  poems. 


Some  Leaders  in  Colonial  America.  259 

The  last  ones,  written  in  1800,  1801,  and  1802, 
together  with  one  composed  December  27,  1801,  are 
here  given  in  his  own  hand-writing.  They  are  re- 
markable evidences  of  mental  and  spiritual  vigor  at 
the  age  of  four  score  and  ten  years. 


;.^^/i..^^s4«^Ui:.^'^ 


k:v-H  L^  c^j^ '~^^ 


Alexander  Mack's  Birthday  Hymn  in  iSoo. 


1800,  January  28. 

Now  have  eighty-eight  years 
Of  my  mortal  life  gone  by; 


26o 


History  of  the  Brethren. 


Faith  has  taught  me  steadfastly 

For  a  future  life  to  wait. 

If  doubts  come  to  assail  me, 

My  Jesus  will  not  fail  me 

The  scorned  crown  of  thorns 

He  will  grant  me  as  my  reward. ('^ 

Alexander  Mack. 


^4-  yy/'i''     ,.^ 


Alexander  Mack's  Birthday  Hymn  tn  i8oi. 

1801,  January  28. 

Every  night  brings  a  new  day, 
Each  day  has  its  own  care, 
Till  evening  sa)',  For  to-morrow 
God  himself  will  tenderly  care. 
Rejoice  then  and  take  new  courage, 
God  does  all  things  well  and  right. 

Sander  Mack,  aged  89  years. 


(1)  In  all  these  translations  the  beauty  of  the  German  must  be  sacrificed  for 
a  literal  rendering  into  English  of  the  thought. 


Some  Leaders  in  CaLomal  A7nerica.  261 


(C)^^K  II^SidU-'Mi 


Hymn  Composed  by  Alexander  Mack  Dec.  27,  1801. 

1801,  December  27. 

Jesus,  name  so  heavenly  fair, 

Turns  to  sweetness  the  bitter  waters, 

Source  of  light  so  merciful. 

Come,  destroy  the  darkness  now! 

Jehovah,  a  firm  rock  will  stand, 

When  earthly  things  must  pass  away. 

Justice  is  His  castle  strong, 

Upon  which  rock  is  set  His  throne. 

Righteousness  His  right  hand  gives. 

At  his  left  the  Sword  is  sharpened. 

He  who  seeks  his  refuge  in  God's  house 

Let  him  cast  all  evil  from  his  heart. 

[Written  by  Sander  Mack's  own  hand.] 


262  History  cf  the  brethren. 


■H7,  ^^pi,^-^%"f^^'' 


Alexander  Mack's  Last  Birthday  Hymn,  1802. 

1802,  January  28. 

Before  the  mountains  were  made 
And  the  world  was  created, 
God  loved  the  Gates  of  Zion, 
Just  as  now  and  forevermore. 
And  out  of  pure  loving 
He  has  written  us  in  the  book  of  life. 
Whoever  signs  his  name  thereto, 
Will  remain  in  blessed  state. 

The  poor  pilgrim  whom  the  mercy  of  God  has  sustained 
unto  his  90th  year  has  written  this  yet  with  his  own 
hand. 

Sander  Mack. 


Some  Leaders  in   Colonied  America.  263 

Ho-w  One   lVi?ts  tlie  Price  \of  Sak'ation\. 

Who  works  not  by  his  own  strength, 
But  by  the  grace  of  the  highest, 
Learns  by  pious  deeds 
Love,  humility,  and  patience. 
Becomes  clean  of  conscience 
And  small  in  heart  and  thought; 
Idleness,  splendor,  and  delicacies 
Avoids,  as  well  as  a  bad  conscience — 
Who  at  all  times  accuses  himself 
He  wins  it  from  every  one. 

The   Wise   I'irj^i/i. 

Esther  desires  nothing  but  what 

Hegai,  the  King's  Chamberlain  said. 

The  wise  soul  has  no  delight 

In  false  ornaments. 

She  loves  Christ's  counsel 

And  follows,  in  all  ways. 

The  wise  Hegai's  words. 

The  true  spirit  of  wisdom; 

Therefore  the  King  loves  her 

And  shows  her  many  fax'ors. 

And  Esther  found  grace  with  all. 

From  a  letter  written  by  Elder  Martin  Urner  in 
1 771,  it  appears  that  Alexander  Mack  was  a  weav- 
€r.(')  Perhaps  he  learned  the  trade  from  good  old 
Peter    Becker.     He    was    a    vigorous   man    physically. 


(1)  This  is  abundantly  confirmed  in  liis  diary.  He  was  a  widely-lcnovvn 
weaver  of  stoclcings  and  malcer  of  caps  and  shirts.  Brotlier  William  Dishong 
was  the  foreman  of  Elder  Mack's  weaving  establishment  and  succeeded  him  in 
the  business. 


264  History  of  the  Brethren. 

As  late  as  1794  he  walked  ten  miles  in  one  day.  He 
was  then  eighty-two  years  old.  He  was  married 
January  i,  1749,  to  Elizabeth  Nice/^)  daughter  of 
William  Nice.  To  this  union  were  gix-en  eight  chil- 
dren: 

(i)  Wiiru7))i,  born  October  31,  1749.  He  became  a 
blacksmith,  and  early  in  his  youth  he  went  with 
Brother  Henry  Schlingluff  to  the  Antietam  country 
and  worked  at  his  trade  with  one  Daniel  Steiner. 
October  13,  1772,  he  married  Agnes  Gantz,  to  whom 
Elder  Mack  in  his  will  bequeaths  one-fifth  of  his 
entire  estate.  The\'  had  one  son,  Jacob,  born  August 
29.  1773.  No  record  of  other  children  is  made  by 
Alexander  Mack. 

(2)  Ainia  Maria,  born  October  29,  1752.  She  was 
married  June  6,  1769,  and  died  April  5,  1770,  "after 
spending  ten  months,  less  one  da}',  in  the  sorrowful 
state  of  matrimony."  Death  was  due  to  child-birth. 
She  left  an  infant  son  whom  Alexander  Mack  named 
Jonas.  This  child  died  July  31,  1770,  aged  "four 
months  and  eleven  hours."  The  name  of  Anna 
Maria's  husband  is  not  known. 

(3)  Sarah  Margareta,  born  December  23,  1753- 
She  married  Jacob  Zeigler  February  2,  1776.  Was 
baptized  September  3,  1769,  and  died  September  8, 
1799.  To  them  was  born  a  son  on  Saturday,  Decem- 
ber 7,  1776. 


(2)  Elizabeth  Mack,  wife  of  .-Mexander  Mack,  is  buried  in  Germantown  be- 
tween tlie  graves  of  her  husband  and  lier  husband's  father.  See  page  269  for  the 
inscription  on  her  gravestone. 


Some  Leaders  in  Colonial  America.  265 

(4)  Hannah,  born  September  10,  1755.  Married 
Adam  Weaver,  August  27,  1775.  To  them  was  born 
a  son,  June  18,  1776,  whom  they  named  Alexander. 
This  son  died  May  11,  1795. 

(5)  Alexander,  born  January  18,  1758,  and  his  father 
records  as  follows:  "1760,  March  26,  he  has  been 
recalled  from  us  by  temporal  death,  and  has  joined 
my  dear  father  and  mother  in  the  eternal  rest  and 
blessedness." 

(6)  Lydia,  born  Sunday,  January  4,  1761.  Married 
Dielman  Kolb  in  1779.  To  them  were  born  three 
children,  Jacob,  Rebecca,  and  Elizabeth.  Dielman 
Kolb  died  after  a  long  and  painful  illness  on  Wednes- 
day, December  14,  1785.  She  was  married  the  second 
time  on  July  15,  1788,  to  Jacob  Lentz,  a  baker  in 
Philadelphia. 

(7)  Elisabeth,  born  May  2,  1763,  died  of  smallpox 
May  29,  1770. 

(8)  Aima  Margaretlia,  born  July  31,  1765.  Named 
for  her  grandmother  Mack.  Married  Emmanuel  Fox 
July  22,  1784.  To  them  was  born  September  22,  1797, 
a  daughter,  Maria.  This  daughter  was  "summoned 
home  and  fell  asleep  October  22,  1798." 

His  will  provides  that  his  wife  shall  enjoy  the  in- 
come of  his  estate,  and  at  her  death  he  bequeathed 
to  four  daughters  and  his  daughter-in-law,  or  to  the 
children  of  them,  all  his  estate  real  and  personal, 
share  and  share  alike;  and  appoints  his  wife  and  his 
son-in-law,    Emmanuel   Fox,  his    executors.     He   was 


1 


266  History  of  the  Brethren. 

at  the  time  of  his  death  possessed  of  thirty  acres  of 
land  in  Germantovvn  and  in  Springfield  Township. 
Upon  this  stood  his  dwelling. (')  He  also  owned 
twenty-three  acres  of  timber  land  in  Springfield 
Township,  adjoining  lands  of  John  Huston  and  others. 

It  will  be  seen  from  this  that  he  was  not  a  poor 
man.  His  industry  and  frugality  enabled  him  to 
possess  enough  of  this  world's  goods  to  do  what  he 
wrote  to  his  brother  Valentine  in  1748  he  wished  to 
do,  "eat  my  own  bread,  yet,  under  the  blessing  of 
God." 

His  wife's  sisters  were  married  to  Peter  Leibert 
and  Henry  Sharpnack,  well-known  brethren  at  Ger- 
mantown.  For  those  men  he  always  cherished  the 
warmest  regard  and  to  them  he  gave  the  benediction 
of  a  noble  life. 

The  last  winter  of  his  life  was  passed  in  his  house, 
with  occasional  trips  to  the  public  services  he  so  long 
attended  and  so  feelingly  conducted.  With  what 
emotions  must  his  congregation  have  witnessed  his 
tottering  steps  as  he  slowl}'  made  his  way  to  the 
ministers'  bench  in  the  little  meetinghouse!  His 
life-work  was  done,  and  he  lingered  yet  a  little  longer 
to  comfort  his  followers  and  to  plead  for  Christian 
charity.  Soon  after  New  Year's  day,  1803,  he  was 
obliged  to  give  up  all  out-door  activity;  but  this  did 


(i)  This  house  stood  with  the  gable  to  the  street.  It  contained  six  fooms; 
attached  to  it  was  a  two-story  kitchen.  On  the  premises  were  a  bake-oven,  a 
barn,  and  a  stable  or  shed  for  cows. 


Some  Leaders  in  Colonial  America.  267 

not  prevent  him  from  pleading  for  the  poor  widow 
at  the  gate.  His  last  letter  was  written  to  the  con- 
gregation in  behalf  of  a  poor  old  widow  named 
Stierli  from  Philadelphia. 

It  seems  that  this  old  widow  had  been  a  member 
of  the  congregation  and  had  fallen  away.  She  came 
in  the  autumn  and  begged  to  be  fully  received  again, 
but  was  refused  "  for  the  reason  of  her  changeable 
nature,  and  her  still  too  great  ingratitude."  He 
describes  her  as  a  "poor,  needy,  weak,  and  with 
several  boils  on  her  head,  badly  suffering  widow, 
who  lies  before  our  door  and  craves  to  nourish  her- 
self with  the  crumbs  that  fall  from  our  table." 
Although  the  congregation  did  not  receive  her  into 
the  Widow's  Home,  an  institution  that  had  been 
long  maintained  by  the  congregation,  a  few  brethren 
at  the  Thursday's  meeting  agreed  to  give  her  "during 
these  hard  times"  a  quarter  of  flour  every  month. 
Elder  Mack  adds,  "I  would  have  been  better  pleased 
had  they  added  a  pound  of  butter."  He  expresses 
the  hope  that  when  the  New  Year's  day  shall  have 
come,  the  brethren  would  add  that  pound  of  butter. 
The  day  came  and  the  brethren  took  away  the  quarter 
of  flour  from  the  poor  old  woman.  "Then  my 
thoughts  stood  still.  The  reflections  on  this  subject 
have  gradually  in  this  New  Year  plunged  my  soul 
into  sorrow."  He  could  not  rest.  A  few  members 
were  called  to  his  room  and  as  a  result  he  announces, 
"that  on  next  Saturday  a  quarter  of  good  flour  and 


268  History  of  the  Brethren. 

a  pound  of  good  butter"  shall  go  to  the  old  widow. 
He  closes  this  appeal  with  the  words,  "Whoevei* 
among  the  brethren  is  sure  in  his  mind  that  the 
widow  belongs  in  the  'House  for  the  Poor'  to  him 
God  will  give  so  much  wisdom  that  he  can  persuade 
her  to  make  the  request  to  be  received  therein.  Until 
then  she  lies  at  our  door."(') 

He  is  also  the  author  of  a  manuscript  discussion 
of  doctrinal  questions,  twenty-two  of  which  he  asks 
and  answers.  The  paper  is  too  long  for  insertion 
here,  and  must  be  left  for  subsequent  publication. 

After  he  had  provided  for  the  poor  widow  he  was 
happy  and  on  March  20,  1803,  in  the  presence  of  his 
wife  and  many  of  his  children  and  grandchildren  he 
quietly  closed  his  eyes  to  the  familiar  scenes  around 
him  to  open  them  in  wonder  and  in  joy  in  the  pres- 
ence of  his  God. 

So  strongly  was  he  impressed  with  the  date  of  his 
death  that  he  composed  his  own  epitaph  and  noted 
on  it  the  year  of  his  death,  1802,  leaving  the  month 
and  day  blank.  He  lived  only  a  few  months  beyond 
the  day  he  noted.  He  was  seldom  known  to  visit 
even  the  family  of  his  daughter  Hannah  Weber  who 
lived  in  Germantown.  But  late  in  1802,  one  Sunday 
after  services  he  went  to  her  home  for  dinner.  After 
he  had  spent  some  time  with  her  he  called  her  aside 
and  gave   her  a  slip  of  paper  containing  in  his  own 


(i)  Original  MS.  from  the  Cassel  collection  now  in  my  possession. 


Gravestones  of  Alexander  Mack,  hts  Son  Alexander,  and  his  Son's 

Wife  Elizabeth . 


j^i  ^ J^""- 'H'-^ 


\,}:LJM-    ^^=.,^?' 


ipiii  Iff  '^"-^ 


Alexander  Mack's  Epitaph  in  his  own  Hand-djriting. 


Some  Leaders  in  Colonial  America.  273 

hand  the  following  lines,  and  said  to  her,  "This  is 
now  my  last  visit  with  you.  My  time  has  come. 
When  I  am  gone  see  to  it  that  the  lines  written  here 
are  placed  on  my  gravestone." 

Now  follows  also  his  epitaph  composed  by  himself. 


God 
Who  jnade  us 
Out  of  dust 

And  again 
To  dust  returfis  us. 
He  ivill  show 
His  Wisdom's  plan, 

U7ien  we  awake 
To  bear  His  likeness. 


Alexander  Mack  was  born  iyi2 
And  fell  asleep  iSo2[j] 

Aged 
Qofi ]  years  [i  motif h  and  20  days] 


J.  The  Two  Martin  Urners. 

"Martin  Urner  of  blessed  memory,"  so  with  affec- 
tion and  respect  was  the  first  elder  of  the  Coventry 
church  spoken  of  by  his  assistant  in  the  ministry, 
George  Adam  Martin.  Martin  Urner  was  the  first 
elder  ordained  in  America.  He  was  a  son  of  Ulrich 
Urner  a  native  of  the  canton  of  Uri  in  Switzerland. 
Persecution  drove  the  Urners  to  Alsace  in  France 
about  1682.     Here    in    1695    Martin   Urner   was  born. 


274  History  of  the  Brethren. 

In  1708^')  Ulrich  Urner  and  his  three  sons,  Jacob, 
Hans,  and  Martin,  emigrated  to  Pennsylvania  and 
settled  perhaps  in  Roxborough,  now  a  part  of  Phila- 
delphia. The  family  soon  removed  to  Lancaster 
County.  He  lived  here  as  early  as  1712.(2)  Six 
years  later  he  purchased  450  acres  of  land  on  the 
Schuylkill,  on  part  of  which  now  stands  the  Coventry 
meetinghouse.  Here  his  industry  and  business  in- 
sight made  him  a  prosperous  farmer.  In  1722  he 
was  attracted  to  Philadelphia,  with  many  others, 
to  hear  the  celebrated  preacher  Christian  Libe,  who 
was  currently  but  erroneously  reported  to  have  sailed 
for  America.  Failing  to  hear  Libe,  he  visited  Peter 
Becker  at  Germantovvn  and  became  deeply  concerned 
for  his  soul's  salvation.  The  visits  between  Urncr 
and  Becker  were  repeated  until  Christmas  Day,  1723, 
when  Peter  Becker  baptized  Martin  Urner  and  his 
wife,  and  four  others  in  the  Wissahickon  Creek.  On 
the  evening  of  the  same  day  they  participated  in 
the  first  love  feast  celebrated  in  America.  It  was 
held  in  the  house  of  John  Gomorry  in  Germantown. 

In  the  autumn  of  1724,  the  memorable  missionar)' 
tour  of  the  Brethren  occurred.  On  November  7,  1724, 
the  Coventry  church  was  formally  organized.  This 
is  the  second  oldest  congregation  in  America.  Nine 
persons  constituted  the  first  organization:  Martin 
Urner  and  his  wife,  Catharine;  Harry  Landis  and  wife. 


(i)  Morgan  Edwards  says  in  1715. 
(2)  Rupp"s  jo,ooo  A^'aw/fJ,  p.  437. 


Some  Leaders  i?i  Colofiial  America.  275 

Peter  Heffly,  Daniel  Eicher  and  wife,  Owen  Longacre, 
and  Andrew  Sell/^^ 

Here  on  the  Schuylkill  Peter  Becker  preached  to 
the  new  congregation,  assisted  by  Martin  Urner  until 
1729,  when  Alexander  Mack  came  to  America  and 
ordained  Brother  Urner  to  the  eldership.  He  was 
a  successful  elder,  and  the  Coventry  church  was 
never  rent  by  schisms,  nor  seriously  interfered  with 
by  the  Ephrata  movement  not  far  away.  This  shows 
the  great  wisdom  and  foresight  of  Elder  Urner.  The 
Coventry  church  prospered  from  the  beginning,  and 
was  soon  a  much  larger  congregation  than  the  mother 
congregation  in  Germantown.  Elder  Urner  was  as- 
sisted in  his  ministry  by  Casper  Ingles  of  whom  little 
is  known.  He  baptized,  in  1735,  George  Adam 
Martin,  who  was  previously  a  Reformed,  and  a  mem- 
ber of  the  congregation  over  which  presided  the 
celebrated  Peter  Miller,  afterwards  the  leading  spirit 
of  the  Ephrata  community. (^) 

In  1737,  Martin  Urner  went  to  the  Great  Swamp  to 
baptize  several  persons.  On  this  journey  he  was 
accompanied  by  George  Adam  Martin,  who  was  then 
from  all  accounts  a  minister  of  the  church.  At  this 
baptism,  as  was  customary  from  the  first  baptism  at 
Schwarzenau,  Elder  Urner  read  to  the  candidates 
Luke  14:  25-33. 


(i)  .Andrew  Sell  was  baptized  before  1724,  either  in  Germany  or,  more  likely, 
at  Germantown  earlier  in  the  year. 

(2)  Peter  Miller  joined  the  Ephrata  Society  in  May,  1735. 


276  History  of  the  BrctJiren. 

This  Scripture  seemed  to  Brother  Martin  unsuited 
to  the  occasion.  He  cried  out  against  it.  Elder 
Urner  said,  "What  shall  we  do  then?  for  something 
must  be  read  to  these  people."  Brother  Martin  an- 
swered, "The  i8th  chapter  of  Matthew  about  exhorta- 
tion and  punishment,  might  be  read."  Elder  Urner 
accepted  this  suggestion  and  was  the  first  to  use  this 
now  universally  used  Scripture  on  such  occasions. 

In  1742  Elder  Urner  was  asked  to  join  in  the 
famous  Zinzendorf  S)'nods.  He  sent  Brother  Martin 
as  delegate  from  the  Coventry  church.  The  sequel 
of  this  is  portrayed  at  length  in  the  subsequent 
chapter  on  Annual  Meeting.  Elder  Urner  was  really 
the  official  father  of  the  Annual  Meeting  and  no 
doubt  presided  over  the  one  in  1742.  It  is  my  opinion 
that  this  first  Annual  Meeting  was  held  in  his  house. 

His  actions  on  these  two  important  occasions  have 
been  universally  approved  and  followed  by  the  Broth- 
erhood ever  since.  He  is  thus  intimatel)-  identified 
with  the  practice  of  the  church,  and  next  to  Mack, 
the  most  significant  elder  in  our  early  history. 

He  was  married  to  Catherine  Reist.  Their  children 
were  Mary,  wife  of  Andrew  Wolff;  Martin,  who  mar- 
ried Elizabeth  Edis  or  Addis;^')  Jacob,  who  married 
Barbara  Light;  Catherine,  who  never  married,  and 
John,  who  also  never  married. 

His  wife  Catharine  died  In  April,   1752,  and  he  was 


(i)  Elizabeth  Edis  or  Addis  was  a  widow,  her  maiden  name  being  Grubb. 


Gravestone  of  Martin  Urner,  Ar. 


Some  Leaders  in  Colonial  Ainerica.  279 

subsequently  married  to  Barbara  ,  who    survived 

him,  dying  May  8,  1796,  aged  eighty-four  years.  To 
this  union  there  were  no  children. 

Elder  Urner  died  March  29,  1755,  and  is  buried  in 
the  Coventry  Brethren  Graveyard. 

For  the  biographic  facts  in  this  sketch  of  Martin 
Urner,  I  am  indebted  to  Isaac  L.  Urner,  LL.  D., 
whose  ''Genealogy  of  the  Urner  Family"  and  ''History 
of  the  Cove?iiry  Brethren  Chiirch''^^^  are  valuable  con- 
tributions to  the  literature  of  the  church.  Through 
his  enterprise  the  Coventry  Brethren  Burying  Ground 
has  been  made  a  model  of  neatness,  simple  beauty, 
and  permanence.  The  gateway  is  reproduced  here 
to  stimulate  other  congregations  to  provide  proper 
sleeping-places  for  the  precious  dead. 

The  Second  Martin   Urner. 

Martin  Urner's  successor  in  the  eldership  of  the 
Coventry  church  was  his  own  nephew,  Martin  Urner, 
son  of  Jacob  Urner.  He  was  born  Sept.  4,  1725, 
and  was  married  to  Barbara  Switzer  by  Elder  Chris- 
toph  Sower,  July  15,  I75i.(^)  He  was  a  man  of  con- 
siderable wealth  and  a  preacher  of  great  wisdom  and 
power.  His  ordination  to  the  office  of  elder  occurred 
in  1756.  For  forty-three  years  he  directed  this  con- 
gregation with  remarkable  success. 


(i)  These  works  may  be  had  of  the  Author,  Dr.  I.  L.  Urner,  Parkerford,  Pa. 
Through  his  generosity  the  volumes  have  been  donated  to  the  library  of  Juniata 
College. 

(2)  From  Manuscript  Diary  of  Christopher  Sower  in  my  library. 


28o  History  of  the  Brctlirai. 

Under  his  ministry  the  first  house  of  worship  for 
this  congregation  was  erected  in  1772.  This  was  the 
second  house  of  worship  built  by  the  Brethren  in 
America.  Prior  to  this  the  congregation  met  for 
divine  services  in  the  houses  of  five  different  mem- 
bers in  a  kind  of  rotation,  although  it  is  probable  that 
the  meetings  were  held  most  frequently  at  "  Belwood 
farm,"  the  home  of  Elder  Urner  and  also  of  his 
uncle,  the  first  Martin  Urner. 

This  Martin  Urner  was  a  noted  revivalist.  In  a 
letter  from  the  Antietam  country  in  1772,  from  Nich- 
olas Martin  to  Alexander  Mack,  reference  is  made  to 
Elder  Urner's  revival  work  in  the  southern  part  of 
the  Cumberland  Valley.  Brother  Martin  says,  "Since 
the  dear  Brother  Urner  has  been  with  us  we  dare  not 
deny  that  the  grace  of  God  has  been  given  us  in 
a  large  measure,  the  number  of  disciples  is  increased 
many  fold,  while  also  some  of  them  seem  to  be 
fervently  awakened  souls,  and  it  almost  seems  as  if 
the  last  would  be  first. "('> 

Between  Martin  Urner  and  Alexander  Mack  the 
Christian  tie  was  strong.  They  loved  each  other 
devotedly.  From  Elder  Mack,  Martin  Urner  pur- 
chased his  stockings  and  such  other  woolen  garments 
as  Elder  Mack  manufactured.  In  return  for  this. 
Elder  Urner  supplied  Alexander  Mack  with  grain, 
butter  and  flour. 


I 


(i)  From  Manuscript  in  Cassel  collection  now  in  my  library. 


2 

s 


D 


8 


tS) 


s 
a. 


Some  Leaders  in  Colonial  America.  283 

In  a  letter  dated  "October  30,  1766,  at  Coven- 
tr)-(')    in  the  Schuylkill"  Elder  Urner  writes, 

^^ My  Dear  Brother  Alexander  Mack: — Ma}-  God  give 
thee  much  grace,  peace,  and  blessing,  as  well  as  all 
thy  dear  ones.  Yes;  may  the  Lord  greet  you  with 
his  peace  and  may  he  reveal  himself  to  you  by  put- 
ting his  strength  into  your  heart.  x\men.  I  send 
you  by  this  opportunity  the  letter  which  has  been 
brought  to  me  and  which  our  brethren  have  sent 
from  the  Great  Meeting. ^^^  You  will  please  read  it 
and  ponder  it  well  with  me. 

Further  I  send  you  thirty-five  bushels  of  ground 
corn  and  three  bushels  of  wheat  and  ten  pounds  of 
butter.  ...  I  hope  to  be  able  to  send  you  the 
other  seventeen  bushels  of  wheat  soon.  ...  I 
report  to  you  further  that  the  dear  Brother  Michael 
Pfautz  was  here  with  me.  He  has  also  handed  me 
twenty  shillings  from  Peter  Guthman  for  you,  which, 
as  it  appears,  Guthman  once  borrowed  from  you  and 
now  he  wishes  to  repay  it.  .  ,  .  Be  ye  both,  dear 
brother  and  sister,  greeted  and  kissed  from  us  poor, 
unworthy  worms — who  nevertheless  live  in  the  hope 
that  He  is  faithful  who  has  loved  us. "(3) 

[Signed]   ^V^?^'-^^-^^^      )L^^>^^y2^'>*''^ 
Barbara  Urner. 


(i)  Note  that  as  early  as  1766  this  place  was  called  Coventry,  which  is  the 
only  proper  name  for  the  congregation. 

(2)  Note  reference  here  to  an  Annual  Meeting  in  1766.  This  letter  came  by 
the  hand  of  Elder  Michael  Frantz.  The  meeting  was  probably  held  at  Cones- 
toga. 

(3)  Original  MS.  in  my  possession. 


284  History  of  the  Brcthrc7i. 

Again  on  October  31,  1771,  he  writes^'^  to  Elder 
Mack  and  sends  him  twenty  bushels  of  corn  and 
fifteen  bushels  of  wheat,  ground,  the  corn  at  four 
shillings  per  bushel  and  the  wheat  at  five  shillings. 
The  amount  was  to  be  credited  on  the  account  for 
stockings  and  dyed  cloth.  He  expresses  regret  that 
he  cannot  visit  in  Germantown,  arranges  for  a  meeting 
with  Elder  Mack  at  Rudolph  Harley's  on  November 
10,  1771,  and  closes  with  a  touching  tribute  of  Chris- 
tian love. 

Elder  Urner  accompanied  Elder  Christopher  Sower 
on  a  memorable  tour  of  the  congregations  in  Eastern 
Pennsylvania  in  1780,  reference  to  which  is  made 
under  the  sketch  of  Elder  Sower. 

David  Urner,  of  Springfield,  Ohio,  is  responsible 
for  the  following  anecdote:^^) 

"I  never  saw  my  grandfather,  Martin  Urner,  as  he 
died  a  few  years  before  I  was  born.  I  learned, 
however,  from  an  old  friend,  that  he  was  esteemed 
by  his  brethren  in  the  church  and  ministry  as  a 
preacher  of  more  than  ordinary  ability;  so  much  so, 
that  at  their  Yearly  Meetings  he  was  always  one  of 
the  number  that  were  called  upon  to  preach.  My 
friend  said  that  on  one  occasion  when  the  Yearly 
Meeting  was  held  in  Philadelphia, (3)  as  the  preachers 
from   the  country  were  jogging  along   on   horseback, 


(i)  Original  MS.  in  my  possession. 

(2)  Given  in  I.  N.  Urner's  History  of  the  Coventry  Brethren  Church,  p.  i6. 

(3)  The  meeting  was  evidently   held  at  Germantown,  not  at  Philadelphia. 
The  date  is  not  known,  perhaps  1791. 


Gravestone  of  Martin  Urner,  Jr. 


Some  Leaders  in  Colo?iial  America.  287 

going  to  that  meeting,  one  of  the  preachers  said  to 
my  grandfather,  'As  you  will  no  doubt  be  called 
upon  to  preach  at  this  meeting,  I  want  you  to  preach 
particularly  against  the  wearing  of  fine  clothes,  as 
the  brethren  and  sisters  of  Philadelphia  are  becoming 
entirely  too  fashionable  in  their  dress.'  And  although 
he  urged  the  matter  lengthily,  he  thought  my  grand- 
father did  not  give  all  heed  to  what  he  said,  and 
asked,  'Did  you  hear  what  I  said?'  The  answer  was, 
'Yes.'  The  next  question  was,  'Will  you  do  it?'  My 
grandfather  replied,  'If  I  am  called  on  to  preach, 
I  hope  I  shall  have  something  of  more  importance 
than  to  talk  to  people  about  the  rags  with  which 
they  cover  themselves.' " 

April  8,  1781,  Elder  Urner  baptized  David  and 
Esther,  son  and  daughter  of  Elder  Christopher 
Sower;  and  one  of  Elder  Sower's  last  services  to  the 
church  was  to  baptize  Martin  Urner, (3)  son  of  Elder 
Martin  Urner,  and  his  wife  Barbara. 

The  friendship  between  Elder  Sower  and  Elder 
Urner  was  intimate.  This,  together  with-the-before- 
noted  tie  of  love  between  Elder  Urner  and  Elder 
Mack  warrants  the  assumption  that  the  two  congre- 
gations, Coventry  and  Germantown,  were  most  har- 
monious and  helpfully  cooperative.  When  Elder 
Sower  died  in  1784,  Elder  Martin  Urner  preached 
the  funeral  sermon,  assisted  by  Samuel  Hopkins. 

Martin   Urner's   wife   died    April    23,    1794,    and    on 


(3)  This  Martin  Urner  was  born  July  28,  1762,  and  died  February  4,  1838. 
His  wife  was  Barbara  Baugh,  born  December  6,  1766,  died  March  17,  1842. 


288  History  of  the  Brctlircn. 

May    i8,    1799,   he  was   laid   to   rest   in    the   Coventry 
Brethren  graveyard. 

He  was  a  worthy  successor  of  a  worthy  elder,  and 
to  these  two  men,  uncle  and  nephew,  we  are  indebted 
for  a  remarkably  able  administration  of  the  holy 
office  they  so  nobly  honored.  Upon  their  long  min- 
istry there  rests  no  shadow.  Over  their  life-work 
lays  lovingly  the  light  of  God's  welcome,  "Well 
done." 


CHAPTER  IX. — Colonial  Congregations. 


Details  are  always  difficult  of  access  and  of  great 
interest.  In  the  concrete  working  of  the  congrega- 
tions one  can  learn  best  the  lessons  of  church  develop- 
ment. An  exhaustive  inquiry  has  yielded  a  fairly 
satisfactory  fund  of  material  relating  to  the  early 
churches.  The  Revolutionary  War  opened  up  vast 
areas  of  territory  in  the  West.  Into  this  late  in  the 
last  and  early  in  the  present  century  the  members 
of  the  church  moved.  The  ancestors  of  these  western 
members  were  in  the  colonial  congregations  clustered 
in  the  valleys  east  of  the  Allegheny  Mountains. 
A  study  of  these  earliest  congregations  is,  therefore, 
a  study  of  the  formative  forces  in  the  entire  Brother- 
hood. Believing  that  a  careful  and  relatively  com- 
plete study  of  these  churches  will  be  of  paramount 
value  this  chapter  is  presented  at  length. 

The  Cove7itry  Congregation. 

The  Coventry  congregation  dates  from  September 
7,  1724.  It  is  the  second  congregation  in  America. 
The  first  members  are  given  under  the  sketch  of  the 
life  of  Martin  Urner,  its  first  resident  elder.  From 
1724  to  1729,  Peter  Becker  was  their  leading  minister; 
during  those  years   Martin   Urner  was    called    to    the 

ministry. 

(289) 


2go  History  of  the  Brcthre?t. 

This  congregation  has  been  well  managed  and  is  to 
the  present  in  a  flourishing  condition.  Before  1772, 
divine  worship  was  conducted  in  the  houses  of  five 
members  in  some  sort  of  rotation.  Then  the  first 
meetinghouse  was  erected.  The  second  meetinghouse 
was  built  in  i8i7.('^ 

In  1S90  the  present  new  and  commodious  building 
was  erected. 

This  congregation  had  three  unique  conditions  to 
face:  (i)  It  was  near  the  Conestoga  country,  the 
hot-bed  of  discussions  and  the  refuge  of  all  discon- 
tented spirits.  This  proximity  did  not  in  any  serious 
way  retard  the  work  of  the  congregation,  although 
it  did  lose  George  Adam  Martin,  a  man  of  unusual 
promise  and  of  superior  training.  (2)  It  was  near 
the  English  Seventh  Day  Baptist  settlement  in  Nant- 
mill  Township  in  Chester  County.  This  movement 
had  its  initiative  in  Philadelphia,  spread  to  Newtown 
Square,  and  thence  to  the  Schuylkill  country  near 
the  present  site  of  Harmonyville.^^)  ^^^  Emigration 
from  the  Coventry  congregation  to  the  Bermudian, 
Antietam,  and  Conococheague  country,  and  to  Mary- 
land and  Virginia  depleted  its  ranks.  It  is  perhaps 
correct  to  say  that  the  Coventry  church  was  more 
fertile  in  missionary  work  and  in  spreading  the  truth 
than  any  other  of  the  Colonial  congregations. 


(i)  James  Wells  was  the  architect. 

(2)  For  a  complete  account  of  this   movement   see  Historic    Churches  of 
America,  Philadelphia,  H.  L.  Everett,  publisher. 


D 


S3 


-  D 


z  to 

-  in, 


Sp 


I 


Colo7iial  Congregations.  293 

A  relatively  complete  list  of  the  ministers  of   this 
congregation  is  given  by  Dr.  I.  N.  Urner  as  follows: 

Martin  Urner, born  1695,  died  1755. 

Martin  Urner,  Jr.,. ..  "  1725,  "  1799. 

Jonas  Urner,. "  1772,  "  1813. 

Casper  Ingles, "  " 

Peter  Rinehart, "  1733,  "  1806. 

Martin  Rinehart "  1757,  ''  1820. 

Abraham  Rinehart,.  "  1770,  "  1842. 

George  Price "  1753,  "  1823. 

John  Price,  Sr., "  1782,  "  1850. 

John  Price,  Jr., "  1810,  "  1879. 

Jacob  Harley, "  1786,  "  1842. 

John  Harley "  1812,  "  1895. 

David  Keim "  1802.  "  1897. 

Peter  Hoilowbush,..  "  1805,     "  1872. 

Jacob  Conner, "  1834. 

Isaac  Urner  Brower,  "  1844. 

Jesse  P.  Hetrick,. .  .  "  1844. 

John  Y.  Eisenberg,..  "  1840. 

Lewis  M.  Keim "  1873. 

Of  the  two  Martin  Urners  and  of  Peter  Becker,  the 
organizer  and  first  preacher,  we  have  already  written. 

Jonas  Urner  was  a  son  of  the  second  Martin  Urner. 
He  began  to  preach  at  an  early  age.  In  181 1  he 
removed  to  Carroll  County,  Maryland,  and  became  a 
minister  in  the  Pipe  Creek  church.  He  died  May  13, 
1813,  and  is  buried  in  the  Wolfe  graveyard.  He  was 
married  to  Hannah  Rinehart  who  survived  him  many 
years.     She  died  August  13,  1845.     To  them  were  born 


294  History  of  the  Brcthrai. 

ten  children,  Samuel,  Mary,  David,  Lydia,  George, 
Sarah,  Elizabeth,  Nathan,  Hannah,  and  Mrs.  David 
Cunningham  of  Tiffin,  Ohio. 

Casper  Ingles: — Of  this  preacher  nothing  is  known 
beyond  the  fact  that  he  was  assistant  to  Martin  Urner, 
the  first  resident  elder. 

The  Rineharts:— Ulrich  Rinehart  came  to  Amer- 
ica in  1733,  in  the  ship  Hope.  He  was  twice  married. 
By  his  first  wife  he  had  four  sons, — Peter,  the  minis- 
ter, Frederick,  Ulrich,  and  John. 

By  his  second  wife  he  had  at  least  two  sons;  Martin, 
the  preacher,  and  David.  Abraham  was  a  grandson  of 
the  above  named  Ulrich. 

The  Prices  were  descendants  of  Jacob  Preisz  of 
Indian  Creek.  Elder  George  Price  was  of  the  fourth 
generation  of  Prices.  He  was  born  November  1st, 
1753.  He  married  Sarah  Harley.  He  had  three  sons 
and  three  daughters;  Daniel,  John,  George,  Maria, 
Hannah,  and  Sarah. 

Of  these  John  was  a  preacher,  at  Coventry.  He 
began  to  preach  so  young  that  he  was  called  "the  boy 
preacher."  He  was  an  eminent  preacher  in  two 
languages.  He  gave  three  sons  to  the  ministry, — 
Isaac,  the  widely-known  and  beloved  elder  at  Green 
Tree,  whose  anti-slavery  and  temperance  principles 
made  him  a  leader  on  these  questions;  George,  at 
Green  Tree;  and  John,  who  succeeded  his  father  at 
Coventry. 


\ 


Colonial  Congregations.  295 

The  Harleys: — With  Elder  Alexander  Mack  in 
1729  came  "Rudolph  Harli,"  the  father  of  all  the 
Harleys  in  the  church.  He  had  one  daughter  and 
one  son,  Rudolph.  Rudolph  the  second  married 
Mary,  daughter  of  Peter  Becker.  They  had  thirteen 
children.  Among  these  were  Hannah,  wife  of  Ulrich 
Stauffer;  Rudolph,  who  married  Barbara  Bach;  Sarah, 
wife  of  Elder  George  Price  of  the  Coventry  church; 
and  Samuel,  who  married  Catherine  Sower,  daughter 
of  Elder  Christopher  Sower.  Samuel  founded  Har- 
leysville  and  is  the  grandfather  of  Abraham  H.  Cassel, 
the  Antiquarian.  Jacob  Harley,  of  the  Coventry 
ministry,  was  a  son  of  the  third  Rudolph,  above 
named.  He  was  the  last  preacher  to  use  the  German 
language  in  the  Coventry  church. 

Elder  David  Keim  was  a  son  of  Jacob  Keim. 
David  Keim  removed  in  1845,  to  Warwick  Township 
and  became  the  founder  of  the  Brethren  community 
at  Harmonyville,  Pa. 

Peter  Hollowbush  was  born  in  Limerick  Town- 
ship June  2,  1805,  was  a  miller  by  trade,  married  in 
1828  Hannah  Wilson,  united  with  the  church  in  1840, 
was  elected  to  the  ministry  November  5,  1842,  and 
was  a  faithful  and  zealous  worker  for  the  Lord. 

Of  the  other  ministers  of  this  congregation  no 
sketch  is  attempted  because  they  are  living.  They 
are  all  earnest  and  efficient  laborers  for  the  Lord, 
and  are  doing  his  work  well.  The  Coventry  church 
is  now  one  hundred   and   seventy-five   years   old.     It 


296  History  of  the  Brctlirai. 

has  had  a  continuous  growth  under  able  and  godly 
guidance. 

In  1770,  forty  members  were  in  communion  at 
Coventry.     Their  names  are  given  here. 

Elder  Martin  Urner  and  wife,  Peter  Rinehart,  min- 
ister, Owen  Rinehart,  Henry  Dasker  and  wife,  Nich- 
olas Harwick  and  wife,  Abraham  Grubb  and  wife, 
Christian  Monsieur,  Barbara  Miller,  Barbara  Welty, 
Frederick  Rinehart  and  wife,  Barbara  Urner,  Eliza- 
beth Ingles,  Catharine  Grumbacker,  Catharine  Bach, 
John  Eiker,  Jacob  Pfautz  and  wife,  Abraham  Bach, 
Andrew  Woolf,  Easther  Switzer,  Wendle  Danfelder, 
Henry  Bear  and  wife,  Jacob  Switzer  and  wife,  Maud 
Rinehart,  Jacob  Light  and  wife,  Philip  Waggoner  and 
wife,  Elizabeth  Halderman,  Anthony  Bernard  and 
daughter,  John  Light  and  wife. 

Great  Sivamp  Co?igregatio?i. 

In  the  year  1733,  the  Great  Swamp  congregation 
was  organized  in  Bucks  County.  Elder  John  Naa? 
from  Amwell,  New  Jersey,  preached  here  and  as  a 
result  in  the  above  year  he  baptized  Salome  Miller, 
her  brother  Joseph  Miller,  John  Brech  and  wife, 
Peter  Longenecker  and  Peter  Rhodes. 

Here  also  preached  Elder  Peter  Becker  and  Elder 
Martin  Urner,  as  early  as  1735.  In  this  year  these 
brethren  baptized  Hans  Zug  [Zuck]  and  wife,  John 
Sleifer,  and  John  Frick  and  wife.  At  the  same  time 
a  communion  service  was  held.  Polder  Becker  officiat- 


Colonial  Co?igrcgations.  297 

ing.  This  congregation  was  formally  organized  in 
1735,  with  eleven  members.  In  1752  Count  Zinzen- 
dorf  led  some  away.  In  1738,  Abraham  Duboy  be- 
came their  resident  minister.  For  a  sketch  of  his  life 
see  the  preceding  chapter  on  The  Leaders  in  Ger- 
many. 

When  Abraham  Duboy  died,  March  21,  1748,  John 
Frick  became  the  preacher  to  the  congregation.  In 
his  house  the  congregation  worshiped.  He  was  not 
ordained  to  the  eldership  prior  to  1770,  and  after  that 
date  no  record  of  his  ordination  is  known  to  the 
writer.  In  1770,  about  twenty  families  were  identified 
with  the  congregation;  of  whom  the  following  were 
baptized  and  in  full  communion:  John  Frick,  minister, 
and  wife,  Laurence  Erboch  and  wife,  Andrew  Mein- 
zinger,  John  Demud  [Demuth]  and  wife,  John  Sleifer 
and  wife,  Henry  Kun,  Philip  Goodman  and  wife, 
Philip  Deal,  Frederick  Deal,  John  Redroch  and  wife, 
Egite  Christian  and  wife,  Ludowick  Christian  and 
wife,  Jacob  Staut  and  wife,  Mary  Christian,  Widow 
Rinker,  Catherine  Rinker,  Widow  dinger,  Widow 
Grayling,  Freny  Trissel. 

Olty  Congregation. 

As  early  as  1732,  Peter  Becker  preached  at  Oley. 
Among  the  members  then  joining  the  church  was 
one  Ritters,  Shilbert,  Blaush,  and  others.  The  church 
was  from  the  first  a  prey  for  Moravian  and  Ephrata 
missionaries.     Elder    George    Kleine     ministered     to 


298  History  of  the  Brethren. 

them  for  many  years.  This  church  was  greatly  re- 
duced in  numbers  by  removals  to  the  Conococheague. 
Especially  in  1743,  a  large  number  of  the  Oley  mem- 
bers removed  to  the  latter  place. 

At  the  Little  Swartara  meeting,  August  12,  1780, 
Martin  Gaby  was  ordained  elder  of  this  congregation 
by  Elders  Christopher  Sower(')  and  Martin  Urner. 
At  the  same  time  and  place  Brother  Daniel  Kintzy 
was  ordained  to  the  ofifice  of  deacon  in  the  Oley  con- 
gregation. 

In  1770  about  twelve  families  were  identified  with 
the  Oley  congregation.  Twenty  persons  were  in 
communion,  as  follows:  Martin  Gaby,  minister,  and 
wife,  John  Joder,  minister,  and  wife,  Conrad  Price  and 
wife,  David  Price  and  wife,  David  Kinsey  and  wife, 
Christian  Kinsey  and  wife,  Peter  Kleine,  Elizabeth  , 
Ellis,  Margaret  Harpine,  Catherine  Plank,  Daniel 
Kleine  and  wife. 

Conestoga  Congregation. 

The  history  of  this  congregation  is  full  of  interest. 
It  was  organized  November  12,  1724,  by  Elder  Peter 
Becker.  Conrad  Beissel  was  chosen  minister.  The 
membership  was  as  follows:  Conrad  Beissel,  Joseph 
Shaffer,  John  Moyer  and  wife,  Henry  Hohn  and  wife, 
and  Veronica  Frederick.  The  congregation  was  soon 
reinforced   by   the  baptism   of  Sigmund   Landert  and 


(i)  Record  of  this  is  found  in  the  MS.  diary  of  Elder  Christopher  Sower. 


Colonial  Congrcgatio7is.  299 

wife.  The  first  meetings  were  held  on  the  Mill  Creek. 
They  soon  removed  to  the  house  of  Rudolph  Nagele 
in  Earl  township  where  they  worshiped  for  seven 
years.  During  these  seven  years  Beissel  developed 
his  strange  ideas,  and  in  1728  withdrew  from  the 
Brotherhood.  Many  of  the  members  followed  him. 
This  group  in  1732  removed  to  Ephrata. 

The  members  who  did  not  follow  Beissel  were 
ministered  to  by  Elder  Peter  Becker  until  1734,  when 
on  September  29,  they  formed  an  independent  con- 
gregation, with  Elder  Michael  Frantz  as  their  leader 
He  was  ordained,  in  1735.  In  this  original  group  of 
Conestoga  members  were  Michael  Pfautz,  Rant  Woolf, 
John  Frantz,  Emick  Reyer  [Royer],  George  Reyer, 
John  Landis,  Samuel  Good,  Henry  Sneider,  Philip 
Rowland  and  others.  Elder  Frantz  died  in  I748('^  and 
Elder  Michael  Pfautz  was  his  successor  until  1763 
when  Jacob  Sontag  was  ordained  elder. 

On  the  authority  of  Abraham  H.  Cassel,  the  follow- 
ing somewhat  remarkable  method  was  used  Septem- 
ber 29,  1734,  to  determine  the  loyalty  of  the  mem- 
bers. A  great  meeting  or  council  of  the  congrega- 
tion was  held  and  Michael  Frantz  placed  a  rail  on  the 
floor  of  the  barn  in  which  the  meeting  was  held.  He 
then  requested  all  who  wished  to  join  the  new  con- 
gregation to  step  to  the  right  side,  he  leading  the 
way.     He  also  requested  all  those  who  desired  to  fol- 


(i)  This  IS  the  date  given  by  the  official  records  of  the  congregation  in  my 
possession.     Morgan  Edwards  also  gives  1748. 


300  History  of  the  Brethren. 

low  Conrad  Beisscl  to  step  to  the  left  side  of  the 
rail.  In  this  way  a  peaceful  separation  occurred  and 
the  above  named  members  joined  the  reorganized  con- 
gregation. 

Before  the  year  1734  had  closed  the  revival  spirit 
manifested  itself  in  the  church  and  the  following 
were  added  to  the  membership:  Brother  Vogan, 
Hans  George  Koch  and  wife,  Rudolph  Bolinger,  Ernst 
Stoll  and  wife,  Joseph  Latschan  and  wife,  Ludwig 
Kalckglasser  and  wife,  Hans  Keppinger  and  wife. 
Brother  Luys  [Lewis]  and  wife,  Samuel  Gut,  Hans 
Hildebrand  and  wife,  Gottfried  Geiger,  and  Sister 
Kropf  [Krupp].  Of  these  the  Kalckglassers,  the 
Keppingers,  and  Sisters  Latschan  and  Luys  were 
members  elsewhere  and  became  members  of  the 
Conestoga  church  by  moving  into  its  territory. 

Michael  Frantz 

Was  an  eminent  preacher  among  the  early  Brethren, 
and    the    first    settled   minister  of  the   old    Conestoga 

o 

church.  He  was  born  in  the  Canton  of  St.  Jacob, 
near  Basle,  in  Switzerland,  in  the  year  1687,  came 
to  America  in  September,  1727,  and  settled  in  the 
vicinity  of  the  Cocalico,  in  Lancaster  County,  Pa., 
where  he  soon  became  convinced  of  the  truth  of 
the  doctrines  as  they  are  held  forth  by  the  Brethren. 
Consequently  he  was  received  into  the  fellowship 
of  the  "little  flock"  which  had  been  separated  from 
the    parent    church    of    Ephrata,    on    account    of    the 


Colonial  Congregations.  301 

innovations  tiiat  were  being  introduced  by  the  mystic 
Conrad  Beissel. 

He  was  baptized  by  Peter  Becker  on  the  29th  of 
September,  1734,  the  same  day  that  Conestoga  was 
organized  into  a  separate  church;  and  while  it  was 
otherwise  unsupplied,  this  Brother  Frantz  was  com- 
missioned to  serve  them  in  the  capacity  of  an 
exhorter,  in  which  he  approved  himself  so  well  that 
he  was  soon  ordained  by  the  imposition  of  hands  to 
be  their  elder,  and  the  next  year  (1735),  he  took 
upon  him  the  entire  care  of  the  church,  which  he 
served  with  exemplary  zeal  and  fidelity  until  the  day 
of  his  death,  December,  1747.  One  record  says  in  the 
year  1748.  His  remains  are  buried  in  the  old  grave- 
yard near  the  Cocalico.  The  following  is  an  attempt- 
ed translation  of  a  little  note  or  epitaph  by  an 
unknown  hand: 

"In  this  year,  1748,  our  Elder  and  Overseer,  Michael 
Frantz,  departed  this  life  and  has  exchanged  Time 
with  Eternity,  after  being  well  tried  by  affliction. 

"  Farewell,  on  the  Chariot  of  God, 
We  do  not  envy  thee  thy  rest, 
By  angels  thou'rt  carried  the  road, 
Toward  the  abode  of  the  blest 
To  join  in  that  heav'nly  abode, 
The  host  of  the  angelic  choir. 

To  sing  and  rejoice  in  thy  God, 
To  praise  Him  forever  and  ever." 

Brother  Frantz  appears  to  have  been  an  approved 
workman  of  the  Lord,  insomuch  that  the  little  church, 


302 


History  of  the  Brethren. 


which  consisted  of  but  20  members  when  he 
commenced  his  labors  in  it,  increased  to  about  200 
during    the    thirteen    years    of  his   ministry.     "Surely 


Stnfa(tt9e 


ttW^ttxd^^tmmt 


«nb  fur^defafted 


(rtU^g^TOnftiii 


De^  gottfeligen  iti)Ux9, 


0  e  rut  a  n  1 0  n>  t»:  ©cttucft  1)C| 


r?7/^  Piig-e  of  Michael  Frantz's  Book. 


this  is  the  Lord's  doing,  and  it    is    marvelous  in    our 
eyes." 

He  was  not  only  approved  of  as  a  good  and  efificient 
preacher,    but   was   also   a   very   ready   writer,  and  a 


Colofiial  Congregations.  303 

composer  of  religious  hymns.  Brother  Christopher 
Saur  of  Germantown  published  a  collection  of  his 
poetic  and  other  productions,  in  1770,  under  the  title 
of  "'  Einfdltige  LeJir-BctracJitungcn,  nnd  kiirtzgefasztes 
Glaiibcns-Bckdntnisz  dcs  Gottseligcn  Lehrers,  Michael 
Frantsen,  Weyland  gewesenen  VorsteJiers  dcr  Tanffcr-ge- 
meine  in  Canastogoe ,  nun  ziim  gemeinen  Besten  dem  Driick 
ilbergebeii. 

Michael  Pfantz. 

Michael,  or  Hans  Michael  Pfautz,  was  another  of 
those  ancient  worthies  whose  memory  deserves  more 
than  a  mere  notice.  He  was  born  in  the  Palatinate  of 
the  Rhine  in  Germany,  in  1709,  and  emigrated  to  this 
country  in  1727,  when  about  eighteen  years  of  age. 
He  came  over  in  "the  ship  William  and  Sarah  from 
Rotterdam,  last  from  Dover,  England,  under  command 
of  Master  Hill,  as  by  clearance  of  his  Majesty's  Cus- 
toms there." 

They  arrived  early  in  September  of  the  same  year 
with  109  Palatines  on  board,  when  said  master,  being 
asked  if  he  had  any  license  from  the  Court  of  Great 
Britain  for  transporting  these  people,  and  what  their 
intentions  were  in  coming  hither,  said  that  he  had  no 
license  or  allowance  for  their  transportation  more  than 
the  above  clearance,  and  that  he  believed  they  de-. 
signed  to  settle  in  this  province,  etc.  Then,  at  a  meet- 
ing of  the  Board  of  the  Provincial  Council  held  at  the 
Court  House  in   Philadelphia  on  the  21st  of  the  same 


304  History  of  the  Brethren. 

month^'^  [September],  all  the  male  persons  above  the 
age  of  16,  were  required  to  repeat  and  subscribe  their 
name  themselves  to  the  following  declaration: 

"  We  subscribers,  natives  and  late  inhabitants  of  the 
Palatinate  upon  the  Rhine  and  places  adjacent,  hav- 
ing transported  ourselves  and  families  into  this  Prov- 
ince of  Pennsylvania,  a  colon}'  subject  to  the  Crown  of 
Great  Britain,  in  hopes  and  expectation  of  finding  a 
retreat  and  peaceable  settlement  therein;  do  solemnly 
promise  and  engage  that  we  will  be  faithful  and  bear 
true  allegiance  to  his  present  Majesty,  King  George, 
the  Second,  and  his  successors,  Kings  of  Great  Britain, 
and  will  be  faithful  to  the  Proprietor  of  this  Province; 
and  that  we  will  demean  ourselves  peaceably  to  all  his 
said  Majesty's  subjects,  and  strictly  observe  and  con- 
form to  the  laws  of  England  and  of  this  Province,  to 
the  utmost  of  our  power  and  the  best  of  our  under- 
standing." After  which  they  were  landed  and  Michael 
Pfautz  settled  in  the  vicinity  of  the  Brethren  in  Lan- 
caster County,  Pa.,  where  he  became  convinced  of  the 
truth  as  held  forth  by  the  Brethren,  and  accordingly 
was  baptized  to  their  faith  in  1739.  In  1744,  he  was 
elected  to  the  ministry,  and  approved  himself  so  well 
that  he  was  by  the  unanimous  consent  of  the  two 
churches  advanced  to  the  office  of  bishop  or  elder  on 
the  25th  of  September,  1748,  by  the  imposition  of  the 
hands  of  their  elder,  Michael  Frantz,  to  be  his  succes- 


(1)  See  Minutes  of  the  Provincial  Council  of  Pennsylvania,  Vol.  III.  p.  283. 


Colonial  Congrcgatioiis.  305 

sor,  which  was  but  a  few  weeks  before  his  departure. 
The  care  of  the  two  churches  then  entirely  dcx'olved 
upon  him.  His  labors  were  not  only  ardent,  but  from 
the  records  of  the  church  they  appear  to  have  also 
been  pre-eminently  blessed,  for  during  the  first  }'ear  of 
his  oversight  as  elder,  57  persons  were  added  to  the 
church,  and  during  the  following  years  until  1755 
nearly  100  more  were  added.  Then,  notwithstanding 
all  the  blessings  that  attended  his  labors,  we  find  the 
following  note:  "That  much  trouble  and  temptation 
has  fallen  upon  the  overseer  [elder]  so  that  he  has 
recorded  nothing  for  seven  years."  These  were  un- 
doubtedly dark,  gloomy  times  not  only  for  the   over- 


Vi«  i  '*/}ij<^  cJj(y^ 


seer  but  for  the  whole  church  until  1762.  Then  it  ap- 
pears the  "  Candle  of  the  Lord  "  began  to  shine  upon 
him  again,  which  brought  him  forth  as  "purified  gold" 
from  the  "  Pot  of  the  Refiner,"  and  tended  to  make  his 
remaining  years  very  useful  in  the  vineyard  of  his 
Lord  until  He  released  him  from  his  earthly  labors. 
He  died  on  the  14th  of  May,  1769,  in  the  60th  }'ear  of 
his  age.  He  was  married  to  a  Catharina  Schlauch,  by 
whom  he  had  four  children,  man\-  of  whose  descend- 
ants are  still  in  fellowship  with  the  Brethren,  includ- 
ing man}'  that  were  eminent  in  the  ministry. 


3o6  History  of  the  Brethren. 

Jacob  Sontag. 

In  1763  the  Conestoga  church  had  a  remarkable  ex- 
perience. The  chief  actor  was  Jacob  Sontag.  He  was 
born  in  Germany  in  i/OO,  and  came  to  this  country  on 
the  ship  Harle,  Ralph  Harle,  Master,  from  Rotterdam. 
He  landed  and  qualified  Sept.  i,  1736,  and  settled  in 
Lancaster  County,  Pennsylvania.  Here  he  was  con- 
verted and  baptized  in  1743,  by  Elder  Michael  Frantz. 
He  was  a  man  of  exemplary  life  and  earnest  zeal. 
For  this  reason,  and  because  Elder  Pfautz  had  more 
work  than  he  could  properly  do,  Jacob  Sontag  was, 
May  28,  1763,  elected  and  ordained  elder  by  Michael 
Pfautz.  The  next  day  he  did  an  unprecedented  thing. 
The  circumstance  is  wholly  inexplicable  and,  perhaps, 
without  a  parallel.     The  church  record  says: 

''Anno  1 76 J  in  May  sind dem  Bnidcr  Jacob  Sontag  die 
Hand  anfgelegt  zvorden  snni  diener  oder  Vorsteher,  aber 
den  folgcten  Tag  kam  er  in  die  Versamlting  und  hat  sein 
Ami  und  dienst  vor  der  gantzen  gemeinde  zvieder  nieder 
und  abgeleget,  und  hat  hernach  nie  maids  etwas  von  diesem. 
dienst  und  amt  angenommen  zveder  bey  unsers  Vorstchers 
leben,  noch  nach  seine m  Tod.  Hat  also  gdntzlich  seinem 
amt  abgesagt.'' 

"Anno  1763  in  May  hands  were  laid  on  Brother  Ja- 
cob Sontag  as  a  minister  or  vorsteher,  but  the  next 
day  he  came  to  the  meeting  and  before  the  entire  con- 
gregation he  laid  down  his  ofifice  and  ministry,  and  has 
never  afterwards  accepted  anything  of  this  ministry 
and  office,  neither  during  the  life  of  our  elder,  or  vor- 


Colonial  Congrcgatio7is.  307 

sicker,  nor  after  his  death.     Thus   has  he  entirely   re- 
nounced his  office." 

He  remained  simply  a  member  of  the  congregation. 
He  was  married  to  a  sister,  Mary  Landis,  and  had  one 
son.  Of  his  posterity  nothing  is  known.  Morgan  Ed- 
wards, however,  declared  that,  in  1770,  he  was  in 
charge  of  the  congregation,  faithfully  discharging  his 
duties  as  elder.  His  death  is  noted  in  the  records  of 
the  congregation,  and  also  in  Alexander  Mack's  diary, 
but  in  both  places  without  date  or  age. 

When  Elder  Pfautz  died.  May  14,  1769,  he  was  suc- 
ceeded in  the  eldership  by  Elder  Christian  Longe- 
necker,  the  elder  also  at  White  Oak. 

The  records  of  the  Conestoga  congregation  reveal 
remarkable  growth,  and  it  has  seemed  to  the  writer 
wise  to  append  a  list  of  members,  together  with  the 
date  of  their  baptism,  in  the  hope  that  it  may  be  of 
value  to  the  many  descendants  of  these  early  pioneer 
Christians  in  the  Conestoga  country. 

Members  who  Joined  the  Church  under  the  Eldership 
of  Michael  Frantz. 

Hannes  Stamply  and  wife,  Bartlesig  Christ  and  wife, 
Sister  Eter,  Balser  Frantz  and  wife,  Emich  Reyer  and 
wife,  Hannes  Fogely,  Philip  Roland,  Hannes  Landis, 
Hannes  Miller  and  wife,  who  removed,  Hannes  Longe- 
necker,  who  died  in  1764,  Christian  Stander,  Hans 
George  Honig,  George  Balser  Reuer,  Anton  Dornbach, 
Emanuel    Bralert,    Hannes    Schmit,    Susan    Schwartz, 


3o8  History  of  the  Brethre?i. 

George  Reyer  and  wife,  Sister  Bolinger,  a  Sister  Lan- 
dis  (who  formerly  was  an  Ephrataite),  George  Adam 
Martin,  of  whom  an  account  is  gi\-en  in  the  Berniudian 
nnd  Stony  Creek  congregations,  Jacob  Schweiger 
(Sweigert[  ?])  and  wife,  Hannes  Lehr  and  wife. 

In  1739  were  added  Paul  Sieger  and  wife,  Ludwig 
Mahler  and  wife,  Michael  Pfautz  and  wife,  Hannes 
I  luber,  Jacob  Martin  and  wife,  Jacob  Schwartz,  Henry 
.Mohler,  George  Mohler  (who  died  aged  seventy-two), 
Sebastian  Ruthy  (who  died  aged  seventy-nine)  and 
wife,  Hannes  Bernhard  Wolf,  Sisters  Faren,  Frantz, 
Briiderly,  Bias  (wife  of  George  Bias),  Longenecker, 
and  Foglis. 

In  1740  were  added  Jacob  Stucky  and  wife,  Hannes 
Gehr  and  wife,  Jacob  Kissel,  George  Mohler's  wife, 
and  Henry  Mohler's  wife. 

In  1 74 1  were  added  Frederick  Altdorfer  and  wife, 
George  Schwartz  and  wife.  Christian  Stander,  Jr.,  Jo- 
seph Flory,  Ulrich  Scherck,  Henry  Dielman  and  wife, 
and  Sister  George  Hog. 

In  1742  were  added  Jacob  Schautz,  Matthes  Gish 
and  wife,  Brother  Dielman,  Sr.,  Jacob  Baer,  Ludwig 
Bender  and  wife  from  the  Ephrataites,  Henry  Weiss, 
Hannes  Adam  Schneider  and  wife,  George  Hog,  Wal- 
ter Vonderburg,  Hannes  Lautermilch  and  wife,  Henry 
Miller,  Hannes  Mader  and  wife,  Jacob  Biderly,  wife 
and  two  daughters,  Jacob  Benedig,  Jacob  Mohler  and 
wife,  sisters  Schwartz,  Judid(?),  Becker  and  Liechtis 
(Lichty),  of  the  Ephrataites. 

In  1743  were  added  Martin  Wetzel,  Moritz  Muhl- 
haiJss  and  wife,  Christoph  Geiss,  Jacob  Conrad  and 
wife,  Abraham  Wendel  and  wife,  Jacob   Mayer,  Jacob 


Colonial  Coiigrcgatioiis.  309 

Lichty,  Jacob  Sontag/')  Jeremias  Wolf  and  wife,  Jacob 
Lascher,  wife  and  daughter,  Matthew  Sedler,  and  sis- 
ters Frana  (a  widow),  Baer,  Lehn  (wife  of  Henry 
Benedict),  Wolf,  Huber  (wife  of  Hannes),  Kalck- 
glasser. 

In  1744,  May  16,  were  added  Anton  Miller  and  wife, 

Jacob    Mohler's    wife,  and  Benedict.     Michael 

Pfautz  was  made  or  elected  as  a  dicncr  (minister).  He 
became  the  second  elder,  succeeding  Elder  Frantz. 

In  1745  were  added  Jacob  Dielman's  wife,  Ernst 
Stoll's  daughter,  Maria  Landis,  Catharina  Schwartz, 
and  six  brethren  and  six  sisters  came  from  Amwell,  N. 
J.,  and  joined  the  congregation. 

In  1746,  March  23,  were  added  Henry  Kiifer's  wife, 
Maria  Koch,  Catharine  Koch,  Maria  Frantz,  Jacob 
Spanhauer,  and  wife,  Catherine  Lehman,  Sister  Chris- 
tin's  servant-girl,  Sister  Neuschwanger,  George  Bea- 
shor,  Sister  Benedict,  and  a  Brother  Martinisz  and  wife 
from  the  Skippack. 

In  1747  were  added  Peter  Zug,  Joseph  Krebiel  and 
wife,  Anna  Baer,  Hannes  Flory  and  wife,  Henry  Ent 
and  wife,  who  were  Ephrataites,  Joseph  Flory's  wife, 
Hannes  Marckel  and  wife  (who  were  Ephrataites),  Sis- 
ter Waglis  (who  was  an  Ephrataite),  Jacob  Diel  and 
wife,  Hannes  Landis,  Henry  Mohler,  Christoph  West- 
enberger  and  wife,  and  a  Sister  Beashor  (Boshor). 

In  1748,  Michael  Frantz,  the  elder,  died.  On  the 
25th  of  September,  he  ordained  as  his  successor  Mi- 
chael Pfautz. 

In  1748  the  church  was  wonderfully  blessed.  Eight 
times  the  congregation  stood  at  the  baptismal  stream 


(i)  His  biography  follows.     He  was  the  third  elected  and  ordained  elder  of 
the  Conestoga  church. 


310  History  of  the  Brcthre?i. 

and  sang  the  triumph  of  redeeming  love  as  fifty-three 
precious  souls  were  buried  with  Christ  in  holy  baptism 
March  6,  Ulrich  Schicbly  and  wife,  Henry  Giebel  (who 
lived  seventy-two  years)  and  wife,  Christina,  Hans 
Wendel  Renncr,  Hans  Leonhardt  Renner  and  Maria 
Renner. 

April  24,  Adam  Dick  and  his  wife,  Odilga,  Manniis 
Bruch,  Michael  Frantz  (evidently  a  son  of  the  elder), 
Hannes  Frantz,  Henry  Neff  and  wife,  Jacob  Stoll  (who 
later  became  a  noted  leader  in  Conestoga),  Anna 
Schaffner,  Elizabeth  Hafelfinger,  and  Anna  Hafel- 
finger. 

Ma)'  I,  Jacob  Flory  and  Maria  Conrad. 

June  12,  Jacob  Schart,  Andreas  Rothrock,  Abraham 
Lasche,  Hannes  Lasche,  Anna  LancHs,  Elizabeth  Lan- 
dis,  IMagdalen  Zug,  Sophia  Hocker,  Catharine  Frantz, 
Anna  Gut,  and  an  aged  Sister  Lasche. 

August  7,  Hannes  Stump  and  wife,  Elizabeth,  Fred- 
erick Mayer  (who  was  massacred  by  the  Indians), 
Magdalen  Scharf,  Magdalen,  Weiland  and  Catharine 
Becker. 

August  14,  George  Adam  Frantz,  Margaret  Stump, 
Anna  Longenecker,  and  Catharine  Lietold.  These 
four  were  baptized  by  George  Adam  Martin.  At  this 
time  Jacob  Sontag  was  elected  as  dicncr  (minister)  in 
the  congregation. 

September  4,  Anna  Jouner  and  Froniga  Hafelfinger. 
October  16,  Valentine   Lang,  Simon  Stucky,  Barbara 
Kiister,  and  Sister  Maritis  Benedict. 

October  23,  Henry  Sunderburg,  Hannes  Liedy  and 
wife,  Ottolia  Waglys  and  Catherine  Sutler  and  Anna 
Waglys  (Vogel[?]). 


Colonial  Congregations.  31 1 

In  1849,  JiJ'y  30>  '^vere  added  Andrew  Birschinger, 
Philip  Romer,  and  Daniel  Bolinger. 

August  6,  Hannes  Zug,  Jonas  Jonner,  and  Jacob 
Alewein. 

August  21,  Margaret  Alewein  and  Barbara  Eby. 

In  1750,  April  15,  were  added  Henry  Duma,  Esther 
Nagele,  Froniga  Straunan,  Magdalena  Bolinger,  Fro- 
niga  Graff,  Barbara  Lichty,  Catharine  Waglis,  and  Ja- 
cob Lichty  (who  had  been  a  follower  of  Beissel  and 
who  was  at  this  time  received  into  the  communion  of 
the  church  without  rebaptism).  Since  trine  immersion 
was  practiced  at  Ephrata  by  Beissel  it  is  more  than 
probable  that  all  the  socalled  Ephrataites  were  not  re- 
baptized  upon  entering  the  communion  of  the  Breth- 
ren.(') 

June  17,  Jacob  Weiss,  Barbara  Meyer  and  Barbara 
Fagt. 

July  18,  Hannes  Liedy. 

August  12,  Jacob  Dester. 

October  28,  Barbara  Zaller. 

November  11,  Jacob  Haller. 

In  1751,  June  12,  were  added  Henry  Mohler  ("the 
little  one  "). 

July  28,  Michael  Grausz. 

December  8,  Jacob  Spickler  and  wife,  JNIaria,  Barba- 
ra Lieg,  Christian,  and  the  wife  of  the  above-named 
Henry  Mohler. 

In  1752,  March  29,  Cuntze-Schmitte  and  wife,  Mar- 
garet Geib,  and  Daniel  Seller,  great-grandfather  of  the 
well-known  Elder  Daniel  P.  Saylor,  of  Beaver  Dam, 
Maryland. 


(1)  See  Chronicon  Ephratense,  p.  =2. 


312  History  of  the  Brctlircn. 

May  3,  Jacob  Wolf,  Peter  Eichenberg,  Da\id  IMarck- 
ly  and  wife,  and  Barbara  Marckly. 

June  28,  Eberhart  Biichly,  Michael  Zug,  Maria 
Biichly,  Eva  Grau, 

September  24,  Maria  Wider  and  Joanna  Seiler,  wife 
of  the  before-named  Daniel  Seiler. 

October  2,  "has  begun  the  new  time  and  have  fur- 
ther been  baptized  in  the  new  time,"(')  Peter  Klein, 
Barbara  Weiss,  and  a  Sister  Wolf  (who  had  been  an 
Ephrataite)  was  received  without  rebaptism. 

In  1753,  May  20,  was  added  George  Miller. 

June  II,  Hannes  Bergelbach  and  wife,  Rudy  Fund, 
and  Margaret  Geib  the  younger. 

August  12,  Catharine  Hartmann. 

August  26,  Christian  Stauffer  and  wife,  George  Eder 
and  wife,  Joanna  Fait  and  a  sister  named  Elizabeth. 

In  1754,  April  14,  were  added  Peter  Wampler,  Hen- 
ry Eler  and  wife.  Christian  Longenecker,^^)  Hannes 
Lehman,  Jacob  Hornly,  Hannes  Ackerman,  Barbara 
Flory  and  Barbara  Wampler  who  "  was  killed  under  a 
tree." 

October  20,  Hannes  Graff. 

In  1755,  July  16,  were  added  Henry  Elder,  old  sis- 
ters Wampler  and  Ackerman.  On  August  3  Brother 
Peter  Babel  "  was  killed  under  a  wagon." 

September  7,  Johannes  Frick,  Christian  Frantz, 
Leonhart  Seabold  and  wife,  Elizabeth  Basher. 

September  21,  Margaret  Beam,  Margaret  Landis, 
Michael  Hall,  Johannis  Bogk,  Magdalena  Boyer,  Su- 
sanna Bauman,  and  a  Sister  Mosser. 


(i)  Reference  is  here  made  to  the  dropping  of  eleven  days  from  September 
in  this  year. 

(2)  He  became  elder  in  i76t. 


Colonial  Congregations.  313 

From  the  above  date  to  1763  no  record  is  made. 
The  elder,  Michael  Pfautz,  was  in  great  "  tribulation." 
The  congregation  did  not  flourish.  However,  in  1763, 
the  spirit  of  God  again  moved  in  the  congregation  and 
Elder  Pfautz  once  more  records  the  conversion  of 
souls  to  God.  In  this  year  there  were  added:  Wendel 
Maing  and  wife,  Gertrude,  Hannes  Badher  and  wife, 
Jacob  Zug  and  wife,  Mary  Eliza,  Abraham  Frantz  and 
wife,  Sister   Hamacher  and  her  daughters,  Maria  and 

Eva,  Anna  Longenecker,   wif-e  of  Peter,  Brother 

Bahlsboch  (Balsbaugh)  and  his  wife,  Michael  Hall, 
Hannes  Bock,  Madeline  Baer,  Susanna  Bauman  and  a 
Sister  Mosser. 

In  1764  were  baptized  Philip  Schnell  (Snell)  and 
Hannis  Longenecker,  Jr.,  (on  October  28). 

In  1765,  August  II,  were  added  Abraham  Rudy,  Sis- 
ter Bossert's  daughter,  and  Barbara  Miller. 

October  31,  Maria  Eby. 

In  1766,  August  24,  were  added  Brother  Gingel,  Ja- 
cob Miller,  Heinrich  Steiner  and  wife,  George  Henne- 
rich  and  wife,  and  Peter  Borsch  and  wife. 

September  7,  Hannis  Hackman  and  Jonas  Schliesser, 

October  12,  Peter  Royer  and  wife. 

October  26,  Jacob  Zent  and  his  wife,  Margaret. 

In  1767,  August  16,  were  added  Jacob  Landis  and 
his  wife,  Susan,  and  Jacob  Haller  (who  died  at  the  age 
of  fifty-nine). 

September  13,  Christopher  Royer  and  wife,  Hannis 
Meyer,  Andreas  Eby  and  Barbara  Eby,  the  younger. 

October  11,  Jeremias  Wolf,  Jr.,  Martin  Meyer,  Dan- 
iel Roger,  Christian  Haasz  (who,  the  record  states, 
"  killed  himself"),  Barbara  Keller  and  Catharine  Roy- 
er, 


314  History  of  the  Brcthrc?i. 

In  1768,  May  15,  were  added  Jacob  Hirschy  and  wife, 
Jacob  Miller's  wife,  Jeremias  Wolf's  wife,  and  Andreas 
Eby's  wife. 

June  26,  Henry  Longenecker  and  his  wife  Christina, 

In  1769  Christian  Longenecker  was  ordained  elder 
and,  May  14,  Elder  Pfautz  died.  Brother  Longeneck- 
er was  elected  to  the  ministry  December  i,  1764.  In 
this  year  were  added  to  the  church  Philip  Schumacher, 
Isaac  Eshelman  and  Christian  Zug. 

In  1770,  June  3,  were  added  Elizabeth  Eby  and 
Anna  Longenecker. 

In  1774,  June  12,  were  added  Philip  Garber  and  his 
wife,  Maria,  Christian  Kaber  and  wife,  Christina  Haber 
and  Elizabeth  Huber. 

July  24,  Martin  Hauck  and  Veronica  Gieb. 

In  1776,  April  9,  were  added  Hannis  Fretz,  Hannis 
Hirschy,  Hannis  Eby  and  Catharine  Hirschy. 

May  17,  Magdalena  Fretz,  Elizabeth  Eshelman  and 
Susanna  Longenecker. 

In  1777,  September  24,  were  added  Johannes  Gibbel, 
Henry  Gibbel,  Michael  Huber  and  wife  Elizabeth, 
Elizabeth  Gibbel,  Elizabeth  Gibbel  the  younger,  Regi- 
na  Eby  and  Barbara  Huber. 

November  i,  Jacob  Gibbel  and  wife,  Elizabeth, 
Christian  Royer  and  wife,  Anna. 

In  1779,  November  7,  were  added  Christian  Krebi 
and  wife,  Elizabeth. 

In  1780,  June  ii,  was  added  Anna  Groff. 

August  3,  Jacob  Scheidler. 

November  8,  Susanna  Diel  and  Maria  Merky. 

In  1781,  March  18,  was  added  Abraham  Becker. 

May  26,  Susanna  Scheidler  and  Susanna  Becker. 

September  23,  Margareta  Schold,  Elizabeth  Flory. 


Colonial  Congregations.  315 

October  19,  Veronica  Reiser. 

November  4,  Catharine  Reiser. 

In  1782,  October  20,  were  added  Christian  Diel  and 
Peter  Meyer. 

In  1783,  June  13,  was  added  George  Stohler,  Jr. 

October  4,  Christian  Martin,  Hannes  Baeker,  Jacob 
Eshelman  and  wife,  and  Hannis  Frautz's  daughter. 

In  1784,  October  24,  was  added  John  Kochenderfer, 

In  1787,  August  21,  was  added  Barbara  Kinsy. 

In  1789,  May  13,  was  added  Elizabeth  Herr. 

In  1790,  May  3,  was  added  Daniel  Hollinger. 

In  1791,  August  21,  were  added  John  Eby  and  his 
wife,  Esther. 

October  23,  Peter  Hamacher. 

In  1793,  May  12,  were  added  Hannis  Groff  and  his 
wife,  Elizabeth. 

In  1795  was  added  Barbara  Hollinger. 

In  1796  was  added  Christian  Herr. 

In  1797,  September  14,  were  added  Daniel  Schu- 
macher and  his  wife,  Magdalena. 

In  1799,  May  13,  were  added  Joseph   Hirsch  and  his 

wife, Krebiel  and  wife,  and  Elizabeth  Ely.     These 

five  were  baptized  by  Jacob  Donner,  the  poet  preacher. 
Later  in  the  year  were  added  David  Eshelman  and  his 
wife,  Barbara. 


This  completes  the  record  to  the  end  of  the  century. 
In    all    four   hundred    and    sixty-three  members    were 


3i6 


History  of  the  Brethren. 


added  to  this  church.  These  members  removed  south 
and  west,  spreading  the  Gospel  and  giving  member- 
ship to  many   of  the   early   frontier  churches.     Thou- 


Ueb«  cinige  au^erlcfenc  (gpruf^  6tt,'$«gfti 

I         6<5iiBfi»SHetm.cn 

!  u  II  b 

6fl4  SniKtrf  S«()(J»   9erid;tft.    earl  ?i*ni  | 

I  flinpe  1ft  Jttr  '@d;ule  3(»fu  GtS'^i '  ' 

tRfbfl  eincm 
2(ti  I)  ang/ 

'it  n  t>  a  t^  t  e  n ,   onS  \\ii\  ^t^ebettt  tort 


=»"'^««<»1W» 


77//e  /"rt^fc  of  Jacob  StolVs  Book. 


sands  who  now  belong  to   the  L-ord's   family  will  find 
here  the  date  of  the  religious  birth  of  pious  ancestors 
The  record  also   is    inspiring  to    the    church    student; 
showing,    as    it    does,    the    wonderful    growth    of    the 


Colofiial  Co7igrcgatio7is.  317 

Lord's  cause  in  the  early  days.  Elders  Frantz,  Pfautz, 
Sontag,  Longenecker  and  Stoll,  may  your  memorable 
work  for  the  church  never  be  forgotten! 

In  1770  about  fifty-three  families  were  connected 
with  the  Conestoga  church,  of  whom  the  following 
eighty-six  were  in  full  communion:^') 

Elder  Jacob  Sontag  and  wife,  John  Landis,  minister, 
and  wife,  John  Rosh  and  wife,  Peter  Eichelberger  and 
wife,  Michael  Frantz  and  wife,  Henry  Mohler  and 
wife,  Peter  Royer  and  wife,  Tobias  Miller  and  wife, 
Christopher  Becker  and  wife,  Elizabeth  Lessley, 
Catherine  Harlacher,  Ann  Mohler,  Magdalene  Mille- 
naer,  Daniel  Bollinger  and  wife,  Daniel  Royer  and 
wife,  John  Royer  and  wife,  Martin  Meyer  and  wife, 
Jeremiah  Woolf  and  wife,  George  Schwarts  and  wife, 
Jacob  Landis  and  wife,  David  Landis,  Christopher 
Westenberger  and  wife,  Jacob  Sponhauer  and  wife, 
Christopher  Widder  and  wife,  Jacob  Knodel  and  wife, 
Salome  Harlacher,  Barbara  Frantz,  Catherine  Royer, 
Margaret  Landis,  Barbara  Steiner,  Barbara  Schob, 
Henry  Schneider  and  wife,  Daniel  Hollinger  and 
wife,  Christopher  Royer  and  wife,  John  Meyer  and 
wife,  Samuel  Good  and  wife,  Eva  Sychrift,  Jeremiah 
Woolf,  jun.  and  wife,  Jonas  Jones  and  wife,  Jacob 
Heller  and  wife,  Mrs.  Histant,  Mrs.  Moser,  Mrs.  Behr, 
Christian  Haasz  and  wife,  Jacob  Harnly  and  wife, 
Magdalene  Landis,  Mary  Frantz,  Magdalene  Bollen- 
ger,  Mary  Koch,  Barbara  Koch,  Henry  Schneider,  jun. 
and  wife,  Susannah  Landis,  Catherine  Landis. 


(i)  List  taken  from  Morgan  Edwards'  Materials  Towards  a  History  of  the 
American  Baptists,  p.  80. 


3i8  History  of  the  BrctJireti. 

White  Oak  Congregation. 

About  1729  George  Reyer  [Ro)'er],  John  Longe- 
necker  and  others  came  from  Germany  and  settled 
near  the  present  town  of  Lititz  in  Lancaster  County, 
PennsyUania.  As  early  as  1736,  there  were  a  goodly 
number  of  members,  who  united  to  hold  the  commun- 
ion services  and  to  organize  a  congregation.  Elder 
Michael  Frantz  was  their  first  minister.  He  lived  in 
the  Cocalico  church.  He  was  succeeded  by  Elder 
Michael  Pfautz  and  he,  in  turn,  by  Elder  Christian 
Longenecker,  who  was  succeeded  by  Elder  John  Zug. 
From  the  diary  of  Elder  Christopher  Sower  I  learn 
that  a  meeting  was  held  by  him  and  Elder  Martin 
Urner  on  August  16,  1780,  in  the  White  Oak  congre- 
gation and  that  "Brother  John  Zug  was  ordained  to 
be  elder,  to  be  under  Elder  Christel  [Christian] 
Longenecker.  But  if  Brother  Longenecker  dies,  gets 
sick,  takes  a  journey,  or  moves  away,  then  shall 
Brother  Zug  perform  all  the  duties  of  an  elder. 
Except  under  these  conditions,  however,  nothing  of 
importance  is  to  be  undertaken  without  Brother 
Longenecker's  counsel."  There  was  a  meeting  held 
at  the  same  place  with  a  large  attendance. 

This  congregation,  in  1770,  had  in  all  sixt)'-five 
baptized  and  active  members: 

Elder  Christian  Longanacre  [Longanecker]  and 
wife,  John  Zug  and  wife,  John  Pfautz  and  wife,  Henry 
Kuensing,  Jacob    Kuensing   and   wife,    Christian  Kra- 


Colonial  Congregations.  319 

biel  and  wife,  Jacob  Zug  and  wife,  Widow  Huber, 
Catherine  Bitner,  Elizabeth  Reir[Royer],  Abraham 
Flohry  and  wife,  Conrad  Gingle,  George  Mohler  and 
wife,  Elizabeth  Huft,  Martin  Schuh  and  wife,  Jacob 
Hershy  and  wife,  Andrew  Eby  and  wife,  Henry  Gie- 
bel  and  wife,  Barbara  Eby  and  four  daughters,  Henry 
Eter  and  wife,  Elizabeth  Langanacre  and  wife,  Ulrich 
Langanacre,  John  Hackman  and  wife,  Henry  Stohler 
and  wife,  John  Lautermilch  and  wife,  George  Kleine 
and  wife,  Catherine  Gish,  John   Frantz  and  wife,  Ann 

Huber,  Froriica ,  Catherine  Royer,  Salome  Borg- 

hart,  Mrs.  Kratzer,  Conrad  Hausser  and  wife,  and 
George  Stohler  and  wife. 

Great  Swatara  Congregation. 

Great  Swatara  or  East  Conewago  congregation 
dates  from  1752,  when  George  Miller  was  baptized  by 
Elder  Michael  Pfautz.  His  wife  soon  after  became  a 
member.  The  church  increased,  especially  by  re- 
movals from  White  Oak,  and  in  the  year  1756,  the 
congregation  was  formally  organized  with  Elder 
Pfautz  in  charge.  At  his  death  in  1769,  George  Miller 
was  placed  in  charge,  but  was  not  ordained  until 
August  15,  1780,  by  Elders  Sower  and  Urner.  Adam 
Hammaker  was  also  a  minister  in  this  congregation. 
In  1770,  there  were  thirty-nine  members: 

George  Miller,  minister,  and  wife  and  daughter, 
Adam  Hammaker,  minister,  and  wife  and  daughter, 
Peter  Ertzstone  and  wife,  Philip  Roemer  and  wife,  John 
Buck  and  wife,  John  Eter  and  wife,  Jacob  Metzgar  and 
wife,   Henry  Thomas    and    wife,    Christopher    Brauser 


320  History  of  the  Brethre?i. 

and  wife,  Margaret  Thomas,  Philip  Reicker  and  wife. 
Peter  Bersh  and  wife,  Henry  Stohner  and  wife,  Wen- 
del  Merich  and  wife,  P>ederick  Hess  and  wife,  Jacob 
Eter  and  wife,  George  Balshbach  and  wife,  George 
Henry  and  wife,  Barbara  Henry,  Freny  Cass. 

Little  Swatara  Congregation. 

In  1745  George  Besher,  Michael  Frantz,  Peter  Heck- 
man,  John  Frantz  and  others  settled  in  this  district. 
They  were  baptized  by  Elder  George  Kline  of  the 
Northkill  congregation.  Elder  Kline  was  the  first 
elder,  assisted  b}'  Peter  Heckman,  who  was  ordained 
soon  after  1770.  On  August  12,  1780,  the  above 
named  Michael  Frantz  was  ordained  elder  by  Elders 
Sower  and  Urner,  and  George  Beasher  [Baszhaar] 
and  Jacob  Moyer  were  ordained  deacons.  As  early 
as  1770,  there  were  forty-five  active  communicants 
Their  names  follow: 

Peter  Heckman,  minister,  and  wife,  John  Heck- 
man and  wife,  Michael  Frantz  and  wife,  Nicholas 
Gerst  and  wife,  Jacob  Moyer  and  wife,  George 
Beasher,  David  Marge  and  wife,  Simon  Merrich 
and  wife,  John  Frantz  and  wife.  Christian  Frantz 
and  wife.  Rose  Schnables,  Jacob  Smith  and  wife, 
Eliza  Kentzel,  Adam  Henrich,  Mrs.  Cryder,  Philip 
Zeigler  and  wife,  Jacob  Breneisen  and  wife,  David 
Kleine  and  wife.  Widow  Benedict,  Elizabeth  Bene- 
dict, Sophy  Kish,  Leonard  Sebait  and  wife,  John 
Grove,  Jacob  Baker  and  wife,  Jacob  Deal  and  wife, 
Hans  Stohner  and  wife,  Jacob  Beashor  and  wife. 


Colo7iial  Congregations.  321 

North  kill  Congregation. 

As  early  as  1748  there  was  an  organized  congrega- 
tion in  Tulpehocken  and  Bern  townships  in  Berks 
county.  Elder  Michael  Frantz  was  their  first  elder 
and  the  first  members  were  John  Stump  and  his  sister, 
Frederick  Moyer  and  wife,  and  a  few  others  whose 
names  are  not  known.  In  1750,  Elder  George  Kleine 
was  placed  in  charge.  The  congregation  did  not 
flourish,  owing  to  frequent  removals  of  the  members. 
The  cause  of  these  removals  may  be  found  in  the 
fact  that  the  Tulpehocken  country  was  at  this  time  a 
hotbed  of  sectarianism  and  also  an  exposed  frontier. 
In  1770,  there  were  eleven  members: 

Elder  George  Kleine  and  wife,  Valentine  Lang, 
Elizabeth  Reiler,  Elizabeth  Stump,  Sarah  Solenberger, 
John  Stoner  and  wife,  Mary  Stoner,  Susanna  Mackley, 
Elizabeth  Brandel. 

Codoriis  Cojigregation. 

The  movement  of  emigration  in  the  Brethren 
church  before  the  Revolutionary  War  was  southward 
along  the  Piedmont  Plateau.  The  members  were 
agriculturalists  and  naturally  sought  out  and  pos- 
sessed the  fertile  limestone  valleys'of  Pennsylvania, 
Maryland,  Virginia  and  the  Carolinas.  In  1758,  Elder 
Jacob  Tanner  [Donner]  organized  a  church  in  York 
county  about  eleven  miles  from  York.  Among  the 
first  members  were  Rudy  Yount,  Peter  Brillhart,  John 
Brillhart,    and    others.     Elder    Jacob    Donner   was    a 


322  History  of  the  Brethreti. 

noted  poet  and  song  writer  among  the  early  Brethren. 
He  removed  from  the  Codorus  to  the  Monocacv 
church  where  he  labored  long  and  well  in  the  Master's 
cause. 


^oU    % 


When  Elder  Donner  removed  to  Monocacy  he  was 
succeeded  in  the  Codorus  ministry  by  Henry  Neff, 
who  was  ordained  soon  after  1770.  In  this  last  named 
year  the  Codorus  congregation  had  thirty-five  mem- 
bers: 

Henry  Neff,  minister,  and  wife,  Jacob  Tilman 
and  wife  and  daughter,  Jacob  Spitler  and  wife  and 
two  daughters,  Peter  Brillhart  and  wife,  Jacob  Nei- 
swanger  and  wife,  Ann  Neiswanger,  Catherine  Beight- 
ley,  Elizabeth  Leip,  George  Beary  and  wife,  John 
Harold  and  wife,  Rudy  Yunt  and  wife,  William 
Spitler  and  wife.  Christian  Eby  and  wife,  Wendel 
Baker  and  wife,  Michael  Berkey  and  wife,  George 
Ettor  and  son,  Mathias  Sitler  and  wife,  Susanna  Welt- 
ner. 

Elder  Jacob  Donner  was  a  frequent  visitor  to  all 
the  churches  in*  Eastern  Pennsylvania.  When  he 
removed  to  Maryland  he  became  associated  with 
Elder  Daniel  Letterman.  He  lived  in  Frederick  coun- 
ty at  a  place  called  "Linginohr."  From  which  place 
he  addressed  a  letter  to  Elder  Mack  in  1789,  w^hich 
gives  an  insight  into  his  spiritual  character  and  also 


Colonial  Congregations.  323 

mentions    a    number    of    members    whose    children's 
children  will  read  this  with  pleasure ;(') 

Linginohr  in  Frederick  County,  March  nth,  in 
the  \ear  of  our  Lord,  Savior  and  Redeem- 
er, Jesus  Christ,  Son  of  God  who  remains 
the  comfort  of  all  believers,  1789. 

Heartily  beloved  and  esteemed  Brother  Alexander  Mack: — 

I  greet  and  kiss  thee  in  the  spirit  from  brotherly 
love,  as  well  as  thy  wife  and  thy  daughters  and  sons- 
in-law.  I  also  greet  heartily  all  brethren  and  sisters 
and  their  children  in  all  Germantown  and  in  thy 
household.  I  greet  especially  your  teachers  and 
elders,  as  many  as  are  known  to  me  of  them.  Broth- 
er Peter  Leibert,  Brother  Peter  Keiser,  Brother 
Daniel  Weber,  Brother  Langstrath,  and  whoever 
else  among  you  that  may  have  been  chosen  for  this 
service.  God  grant  to  you,  my  heartily  beloved 
brethren,  that  by  His  Grace  you  may  remain  faithful 
in  His  service  to  which  the  Lord  has  called  you  as 
watchmen  and  fellow-workers  in  the  vineyard  of  the 
Lord  to  pasture  His  flock  as  sheep  of  Jesus  Christ, 
your  Arch  Shepherd,  Master  and  Bishop,  Jesus  Christ. 

Also  you  are  not  to  despise  the  old  men,  much  less 
find  fault  with  them,  but  to  honor  and  exhort  them 
as  the  fathers;  the  old  women  as  the  mothers;  the 
young  men  as  the  brothers;  the  young  women  as  the 
sisters  with  all  modesty;  the  youths  and  maidens  as 
the  dear  children;  and  in  this  service  each  of  you  will 
win  for  himself  a  good  standing  for  the  day  of  judg- 
ment (of  the  return  of  the  Lord  Jesus  Christ). 

I  hope,  my  dear  brethren,  that,  although  you  know 


(i)  Original  letter  in  my  possession. 


324  History  of  the  Brethren. 

it.  you  will  not  mind  if  I  remind  you  of  your  reward 
in  heaven,  that  is  when  you  work  for  your  own  salva- 
tion and  for  that  of  your  hearers;  also  you,  my 
beloved  brethren  and  sisters  and  brothers'  children, 
you  are  not  forgotten  by  me,  although  I  know  you  as 
yet  but  little,  still  I  was  much  pleased  with  your  zeal 
in  good  works  and  I  should  like  to  wish  for  myself  to 
be  often  in  your  company,  if  it  could  have  been 
brought  about,  but  since  that  cannot  be  I  stand  in  a 
most  hearty  state  of  well-wishing  towards  you  and 
wish  that  you  all  as  faithful  lambs  allow  yourselves 
to  be  led  and  ruled  by  your  Good  Shepherd;  and  by 
his  Holy  Spirit  be  led  and  conducted  into  all  truth. 
Then  you  will  be  willing  to  obey  your  teachers  and 
follow  them  faithfully  as  those  who  watch  over  your 
souls  and  ha\e  to  account  for  them  that  they  may  do 
it  with  joy  and  not  with  sighs,  else  it  would  not  be 
good  with  you. 

But  my  dear  ones,  you  will  rather  from  love  of  God 
pray  for  them  heartily  as  well  as  for  me  and  all  holy 
ones,  so  that  the  Lord  may  cause  to  be  known  the 
secret  of  His  truth  and  the  door  of  His  word  in  His 
blessed  Evangel  to  all  His  servants  and  witnesses  of 
His  truth,  so  that  we  might  at  all  times  be  comforted 
by  the  possession  of  a  good  conscience  and  might 
apply  ourselves  to  lead  an  upright  life  with  all.  But 
to  write  all  this  to  \ou,  my  dear  ones,  might  be 
superfluous,  therefore  I  shall  express  myself  briefly. 

But  my  heartily  beloved  brother,  Sander  Mack,  I 
should  like  to  tell  thee  that  I  often  lovingly  remember 
thee  and  the  members  of  thy  congregation  since  the 
time  that  I  spent  with  you  and  have  wished  that  it 
might  please  God  to  give  thee  health,   for   when   we 


Colojiial  Co}igrcgatio7is.  325 

were  with  thee  thou  wast  not  well,  which  I  regretted 
much;  but  I  hope,  my  dear  brother,  that  my  letter 
will  find  thee  in  good  health,  which  would  make  me 
very  glad.  You  also  may  know  that  I  and  the  breth- 
ren in  this  neighborhood  are  all  well  }-et,  and  will  be 
as  long  as  the  Lord  grants  it,  but  how  long  that  may 
be  is  known  to  the  Lord.  What  concerns  the  young 
folks,  many  of  them  have  the  "Porpellen,"  also  many 
grown  people  allow  themselves  to  be  "vaccinted,' 
but  none  of  the  brethren,  who  commend  their  children 
to  God  their  Maker  who  has  given  them,  and  who 
turns  all  to  the  best  of  themselves  or  of  their  chil- 
dren's welfare. 

Heartily  beloved  brother,  day  before  yesterday  I 
heard  of  the  dear  Brother  Daniel  Lettermann,  that  he 
is  still  unwell,  after  I  saw  you  I  have  been  to  visit  him 
and  found  him  ailing,  yet  his  illness  was  mostly  a 
weakness  of  body,  he  could  not  endure  any  cold, 
and  as  I  have  heard  he  is  yet  in  the  same  condition. 
All  of  his  family  however  are  well.  I  told  him  also  of 
you,  and  gave  him  your  hearty  greetings,  and  also 
Peter  Leibert's,  when  we  took  last  farewell  at  thy 
house,  although  most  of  the  brethren  had  charged 
me  to  greet  from  them  all.  Now  my  dear  brother, 
I  think  of  concluding;  I  hope  thou  wilt  bear  in  pa- 
tience with  my  imperfection.  Should  it  please  God 
that  we  could  meet  again  in  this  life  I  should  be  very 
glad  but  the  will  of  the  Lord  be  done. 

I  wish  by  the  Grace  of  God  the  love  of  Christ  to 
enter  my  heart  to  keep  you  in  my  remembrance 
before  God.  In  the  same  manner  I  wish  you  to 
remember  me.  The  good  God  alone  can  make  us 
fit  for  this,  to  the  same  I  commend  you  all  heartily. 


326  History  of  the  Brcthreti. 

Heartily  greet  for  me  the  dear  Brother  Justus  Fox 
and  his  dear  wife,  the  sister,  as  well  as  all  who  are 
dear  to  you  and  whose  names  are  not  all  known  to  me, 
also  greet  heartily  your  brother-in-law  and  his  dear 
wife,  the  sister,  your  sister-in-law,  who  was  ill  at  that 
time.  1  hope  the  Lord  has  shov/n  her  His  mercy  as 
well  as  to  us  all  and  also  to  your  unworthy  friend 
and  brother  who  greets  you  together  with  his  wife. 

Jacob  Donner. 

Elizabeth  Donnerin. 

To  the  dear  brother  Alexander  Mack  on 
Chestnut  Hill  [Tschesnet  Hiill],  near 
by  the  town  of  Germantown. 

Little  Cone w ago  Congregation. 

In  1738,  in  the  township  of  Hanover,  in  York  coun- 
ty. Elder  Daniel  Leatherman  organized  this  congre- 
gation.    Among  the  constituent  members  were  fam- 

ilies  of  the  name  Eldrick,  Dierdorff,  Bigler,  Gripe, 
Stutsman,  and  otheVs.  Elder  Leatherman  removed 
to  Monocacy  early  in  1757,  and  Elder  Nicholas 
Martin  was  given  the  oversight  of. the  church.  He 
removed  to  Conococheague  and  Jacob  Moyer  was 
placed  in  charge  as  minister,  with  James  Hetrick  as 
assistant. 

In  1770,  the  congregation  embraced  forty  families, 
with  fifty-two  members  in  communion: 


Colo7iial  Congrcgatio7is.  327 

Jacob  Moyer  minister,  and  wife,  James  Hetrick 
minister,  and  wife,  Hans  Adam  Sneider  and  wife,  Bar- 
bara Sneider,  George  Wine  and  wife,  John  Geiny,  Dan- 
iel Woods  and  wife,  Henry  Geiny  and  wife,  Joseph 
Moyer  and  wife,  Nicholas  Housteter  and  wife.  Christian 
Housteter,  Rudy  Brown  and  wife,  Dobis  Brother  and 
wife,  Jacob  Miller  and  wife,  Michael  Kouts  and  wife, 
Mrs.  Bowser,  Mrs.  Moyer,  Stephen  Peter,  wife  and 
daughter,  Maud  Bowser,  George  Peter,  Henry  Tanner 
[Donner]  and  wife,  Michael  Tanner  and  wife,  John 
Moyer  and  wife,  Jacob  Souder  and  wife,  Henry  Hoeff 
and  wife,  Hesther  Weiss,  Christian  Etor,  John  Peter 
Weaver,  Barbara  Bear,  John  Swarts  and  wife,  Eliza 
Bearing  and  Great  Hymen. 

Conewago  Congregation. 

Fourteen  miles  from  York  this  congregation  was 
established  in  1741.  Their  first  minister  was  George 
Adam  Martin,  who  came  from  Coventry  by  way  of 
the  Conestoga  church,  and  later  went  over  to  the 
Beissel  movement  at  Ephrata.  The  first  members 
were  John  Neagley,  Adam  Sower,  Jacob  Sweigard, 
Peter  Neiper,  Joseph  Latshaw  and  others. 

When  George  Adam  Martin  identified  himself  with 
the  Ephrata  Society  Elder  Daniel  Leatherman  was 
placed  in  charge.  On  his  removal  to  Maryland  Elder 
Nicholas  Martin  was  made  elder.  He  was  succeeded, 
on  his  removal  to  Maryland  by  George  Brown,  who 
was  not  yet  ordained  in  1770,  at  which  time  seventy- 
seven  members  were  in  communion  in  this  congrega- 
tion.    Their  names  follow: 


328  Histoij  of  the  Brethren. 

George  Brown,  minister,  and  wife,  Peter  Werds,  John 
Heimer  and  wife,  Peter  Fox  and  wife,  Anthony 
Dierdorff  and  wife,  John  Dierdorff  and  wife,  Nicholas 
Moyer  and  wife,  Manass  Bruch  and  wife,  Michael 
Basserman  and  wife,  David  Erhard  and  wife,  Ann 
Mummard,  Daniel  Baker  and  wife,  Abraham  Stauffer 
and  wife,  Henry  Dierdorff  and  wife,  John  Burckholter 
and  wife,  Christian  Frey,  Andrew  Trimmer  and  wife, 
Ustace  Reinsel  and  wife,  Samuel  Arnold,  Peter  Dier- 
dorff and  wife.  Barnet  Achenbach  and  wife,  Mary 
Latzcho,  Catherine  Studebaker,  John  Neagley  and 
wife,  Michael  Brissel  and  wife,  Velten  Brissel  and 
wife,  Mathias  Bouser  and  wife  and  daughter,  Laurence 
Bakener  and  wife,  Nicholas  Bakener,  Philip  Snell  and 
wife,  Nicholas  Bakener,  jun.  and  wife,  Adam  Sower 
and  wife  and  two  daughters,  Adam  Dick  and  wife, 
Marilis  Baker,  Henry  Brissel  and  wife,  David  Brissel 
and  wife,  Sarah  Brissel,  Henry  Randibush  and  wife, 
George  Waggoner  and  wife,  Jacob  Miller,  Mrs. 
Martsh,  Rudolph  Brown,  George  Reeson  and  wife. 

Bermudian  Coiigrcgatio7i. 

The  growth  of  the  Brethren  in  York  county  is 
phenomenal.  The  Bermudian  church  at  the  first  was 
under  the  control  of  Conrad  Beissel.  They  organized 
in  1758,  under  Conrad  Beissel.  Among  the  first  mem- 
bers were  Philip  Gebel,  Peter  Beissel,  Henry  Lohman, 
and  others.  After  Beissel  became  too  infirm  to  visit 
this  church  Peter  Miller  and  George  Adam  Martin 
preached  here.  The  former  came  from  Ephratii. 
The    latter  resided   here.     In    1762   he  became    a  fol- 


Colonial  Congregations.  329 

lower  or  Beissel  and  almost  immediately  removed  to 
Stony  Creek  in  what  was  then  Bedford  county. 
Henry  Lohman  was  then  chosen  minister,  and  was 
as  yet  not  ordained  in  1770,  when  the  membership 
was  representative  of  forty  families  and  comprised 
fifty-eight  members,  whose  names  are  herevvith  given: 

Henry  Lohman,  minister,  and  wife,  Frederick  Ren- 
ter, wife  and  daughter,  Daniel  Fahnestick  and  wife, 
Paul  Traub  and  wife,  Sebastian  Sholles  and  wife, 
John  Cook,  wife  and  son,  Peter  Bender  and  wife, 
Melchior  Webber  and  wife,  John  Bence  and  wife  and 

daughter  and  four  sons,  Frick,  John    Lehn  and 

wife,  John  Messerbach  and  wife,  John  Miller  and 
wife  and  two  sons,  George  Reiss,  George  Neiss  and 
wife,  Benjamin  Gebel  and  wife,  Philip  Gebel,  Peter 
Beussel  and  wife  and  son  and  daughter,  Philip  Beus- 
sel  and  wife,  Belzar  Smith  and   wife,  Adam   Weyley 

and    wife,    Mrs.    Dorothy,    Stauffer,    Elizabeth 

Foltz. 

Stony  Creek  Congregatio?i. 

The  first  movement  of  Brethren  across  the  Alle- 
gheny Mountains  in  Pennsylvania  was  to  Bntederthal, 
Brother's  Valley,  in  what  is  now  Somerset  county, 
Pennsylvania,  About  1762  this  congregation  began 
under  George  Adam  Martin.  He  was,  at  this  time,  a 
Seventh  Day  Baptist,  and  the  congregation  at  the 
beginning,  held  to  the  same  doctrine.  They  soon, 
however,  returned  to  the  practice  and  faith  of  the 
Brethren  church.  The  number  of  members,  in  1770, 
was  seventeen,  Elder  George  Adam   Martin  and  wife, 


330  History  of  the  Brethren. 

Henry  Roth  and  wife  and  dau^rhter,  Henry  Roth,  Jr. 
and  wife,  George  Newmoyer,  Philip  Aswald  and  wife 
and  daughter,  Abraham  Gebel  and  wife,  Philip  Kim- 
mel  and  wife, Wildebarger  and  wife. 

George  Adam  Martin  had  a  curious  history.  He  was 
converted  and  joined  the  church  at  Coventry.  He 
was  born  near  Lundsthal  in  Germany,  in  1715,  came 
to  America  at  an  early  day.  He  was  a  member  of  the 
Reformed  congregation  under  Peter  Miller  in  the 
Tulpehocken  country.  He  was  baptized  in  1735,^'^  and 
was  ordained  by  Elder  Peter  Becker  in  1739.  He 
lived  first  in  the  Coventry  church,  later  in  the  Cones- 
toga  church.  Thence  he  removed  to  Little  Cone- 
wago.  He  served  the  Conewago  congregation.  In 
this  district  he  had  some  misunderstanding  with  the 
Brethren  and  removed  to  the  Antietam  congregation, 
then  almost  wholly  in  IMaryland.  Here,  in  1762,  he 
adopted  the  Seventh  Day  view  and  preached  to  the 
Bermudian  church.  The  same  year  he  removed  to 
Stony  Creek.  He  married  one  of  the  Knippers 
[Kneppers]  and  was  the  father  of  many  children. 

He  has  left  a  long  account  of  his  activity  in  the 
church,  and  gives  a  reason  for  his  change  of  faith.  It 
was  he  that  suggested  to  Martin  Urner  the  i8th  of 
Matthew  at  the  baptismal  service,  and  it  was  he  that 
attended  the  Zinzendorf  Synod  at  Oley,  and,  returning, 
suggested  to  Elder  Urner  the  holding  of  the  first  An- 
nual Meeting  in  1742. 


(i)  Morgan  Edwards  says  in  1737. 


Colonial  Congregations.  331 

He  objected  to  the  Brethren  because  they  argued  at 
the  subsequent  Annual  Meetings  for  the  order  and 
practice  established  at  Schwarzenau.  At  these  meet- 
ings he  had  heated  controversies  with  elders  Abraham 
DuBoy  and  Michael  Frantz.  He  also  took  offense  be- 
cause "  at  the  very  commencement  they  [the  Taufers 
or  Brethren]  adopted  needless  restrictions,  in  that 
they  did  did  not  allow  any  one  who  was  not  baptized 
to  partake  of  the  Holy  Sacrament."  He  was,  as  this 
shows,  a  warm  disciple  of  Hochmann  rather  than  a 
follower  of  Mack.  He  was  also  sorely  offended  at 
Elder  Mack's  answer  to  Gruber's  twenty-second  ques- 
tion,(')  and  in  general  was  inclined  to  set  his  own  judg- 
ment above  all  others.  He  did  not  kindly  receive  ad- 
monition, because,  as  he  declares,  "  everybody  who 
knew  me  considered  me  a  great  doctor  of  Holy  Writ." 

The  result  was  a  separation,  and  with  him  about  six- 
ty souls  formed  a  new  congregation.  This  wasdoneat 
Conewago  and  the  Bermudian  church  was  the  result. 
Elder  Martin  was  now  disoAvned.  He  was  at  a  loss  to 
find  fellowship.  Then  he  undertook  a  journey  to 
Ephrata,  and  in  1762  he  became  a  disciple  of  Beissel. 
John  Horn  was  his  associate  in  this  visit  and,  with 
him,  joined  the  Ephrata  Society.  Some  Brethren, 
notably  John  Steiner,  Peter  and  Abraham  Knipper, 
Frederick  Fuhrman,  one  Finck,  George  Scheitler  and 
Peter  Zug  were  opposed  to  his  excommunication  and 
were  anxious  to  reinstate  him.     His   acceptance  of  the 


(i)  Sec  Rites  and  Ordinances,  p.  82. 


332  History  of  the  Brethren. 

Ephrata  doctrine  caused  these  brethren  to  drop  the 
matter.  Beissel  himself  sent  Rudolph  Naegle  and  Ja- 
cob Gass  to  the  Bermuda  church  in  1762  and  ordered 
the  members  there  to  receive  Martin  as  their  elder. 
The  preaching  of  Martin  drew  large  audiences  and  he 
might  ha\'e  won  many  of  his  former  members  at 
Conewago  to  his  new  church,  but  Brother  John  Mack, 
son  of  Elder  Alexander  Mack,  the  founder,  and  a 
Brother  Staub  went  among  the  members  and  ex- 
plained to  them  the  dangers  and  errors  of  the  new 
movement.  This  blocked  the  work  of  George  Adam 
Martin  and  he  then  removed  to  Stony  Creek,  where  he 
ended  his  days.  He  was  not  rebaptized  at  Ephrata, 
and  did  not  fully  endorse  the  peculiar  practices  there. 
He  was  a  Taufer  at  heart  and  a  lover  of  God's  ordi- 
nances, but  he  was  a  rash,  impulsive,  impatient  man. 
He  possessed  an  unusual  mind,  well  trained  in  Ger- 
man and  in  Latin,  was  a  logical  reasoner,  a  profound 
speaker,  and  a  ready  writer.  He  is  the  author  of  the 
OiristlicJie  Bibliotlick,  a  volume  of  152  octavo  pages, 
which  displays  his  literary  as  well  as  his  intellectual 
power. 

This  is  the  complete  list  of  active  members  in  Penn- 
sylvania in  1770  as  given  by  Rev.  Morgan  Edwards. 
I  have  here  enumerated  the  fourteen  congregations 
and  the  528  members  in  that  year.  There  were  at  the 
same  time  135  members  at  Ephrata.  There  were  also 
a  number  of  members  about  Antietam  and  the  Cono- 
cocheague   living  in    Pennsylvania  but  worshiping    in 


Colonial  Congregations. 


333 


Maryland,  and  their  names  Edwards  does  not  give. 
His  volume  on  Maryland  was  never  published.  In- 
quiry at  the  Maryland  Historical  Society  and  of  a 
number  of  learned  historians  in  Maryland  failed  to  aid 
me.  In  a  succeeding  chapter  some  fragmentary  facts 
will  be  enumerated. 

The    growth    from     1724    to    1770    was    good.     The 
church  prospered.     Her  elders  were  noble  men.     They 


Bai>tism.  Scene  from  an  Old  Print  (lyyo). 


wrought  wisely  and  well.  It  was  no  small  matter  to 
travel  long  distances  in  a  wilderness,  preach  in  private 
houses,  organize  new  congregations,  and  at  the  same 
time  maintain  a  growing  family  in  a  new  country. 
Add  to  this  the  fact  that  the  Brethren  were  all  Ger- 
mans, that  their  message  was  only  to  Germans,  that 
the  population  was  dominantly  English  and  their  suc- 
cess is  wonderful.     Surely  the  Lord  was  with  them. 


334  History  of  the  Brethren. 

Reference  has  already  been  made  to  the  fact  that 
Elder  John  Naas  founded  the  first  church  in  Xew  Jer- 
sey. The  only  account  of  the  worlc  in  Xew  Jersey  is 
found  in   Vol.  II  of  Morgan   Edwards,  and   it   is  here 


MATERIALS 

TOWARDS 


A  History  of  tlie  Baptists  in  Jersey 


DISTINGUISHED   INTO 


FiRSTDAY  Baptists, 

Seventhday  Baptists, 
TuNCKER  Baptists, 

RoGERENE  Baptists. 


VOLUME   II. 


By  Morgan  Edwards,  A.  M., 

And  Quondam  Fellow  of  R,  I.  College. 


Lo!  a  people  that  dwell  alone;  and  shall  not  be  reckoned 
among  the  nations. — Exod. 


Philadelphia: 

Printed  by  Thomas  Dobson, 

At  the  Stone-house  in  Second-Street, 

MDCCXCII. 


given  in  full.  The  work  is  now  exceedingly  rare,  a 
copy  in  the  Historical  Society  of  Pennsylvania  and  the 
copy  possessed  by  the  writer  are  the  only  ones  now 
known  to  be  accessible.     The  accompanying  cut  is  the 


Colonial  Congregatio7is.  335 

frontispiece  of  the  volume  published  in  1770  on   Penn- 
sylvania Baptists. 

Part  III. — Treats  of  the  Twikcr  Baptists. 

The  word  Tunkcr  in  German,  and  the  word  Baptists 
in  Greek,  and  the  word  Dipper  in  English,  are  exactly 
of  the  same  signification.  The  Germans  sound  the  let- 
"T"  soft  like  "D":  hence  these  Baptist^  are  called 
Dunkers.  Had  Dr.  Douglas  attended  to  this,  he  would 
not  say  that  they  should  be  called  Diinkards.  The 
first  appearance  of  these  people  in  America,  was  in  the 
fall  of  1 719,  when  twenty  families  arrived  in  Philadel- 
phia. In  1722  about  ten  families  more  arrived.  In 
1729  other  thirty  families  arrived  at  the  same  place; 
which  was  the  last  division  of  the  Tunker  church 
which  originated  with  eight  souls,  at  Schwartdzenau  in 
Germany,  1708.  (See  my  account  of  them  in  Vol.  I, 
p.  64;  or  in  Morse,  under  the  word  Tunker,  where  the 
same  account  is  transcribed.)  Among  the  last  division 
were  Re\'.  Joh?i  Naas,^^'>  Anthony  Deerdorf,  Jacob  More, 
Rudolph  Harlcy  and  Joh7i-Peter  Latishe:  these  five  per- 
sons, and  their  families,  crossed  the  Delaware,  in  1733, 
and  settled  at  Amwell,  in  Hunterdon  County,  about  38 
miles  northeast  from  Philadelphia.  The  present  num- 
ber of  families  is  twenty-eight;  whereof  forty-six  per- 
sons are  baptized  and  in  the  communion,  here  adminis- 
tered at  no  set  time;  but  as  often  as  a  brother  finds 
himself  disposed  to  give  the  feast  of  charity;  then  the 
church  is  invited  to  meet  at  his  house  (for  they  have 
no  meetinghouse):  and  when  washing  feet  is  over,  and 
the  right  hand  of  fellowship,  and  kiss  of  charity  gix'en. 


(1)  This  is  not  correct,  Elder  Naas  did  not  come  to  America  until  1733. 


336  History  of  tJie  BretJiroi. 

the     Lord's    Supper    is    administered,    with    tlie    usual 
elements  and  singing  of  hymns. 

REMARKABLES. 

(i)  It  is  the  only  Tunker  church  in  Jersey,  and  the 
only  church  which  statedly  uses  the  eight  Christian 
rites;  in  Pennsylvania  there  are  fifteen  Tunker  church- 
es; in  Maryland  seven;  and  in  the  more  southern  states 
ten.  ^2)  Their  church  government  was  purely  repub- 
lican, as  I  observed  in  my  first  volume;  but  in  Mary- 
land (and  I  suppose  in  other  states)  they  have  a  su- 
perintendent, whose  name  is  Daniel  Leathcrman:  to 
him  is  referred  the  decision  of  variances  among  the 
ministers,  or  between  the  ministers  and  people,  and  as 
the  Tunkers  call  all  their  ordained  ministers  bishops,  it 
follows  that  Leatherman  holds  the  rank  of  archbishop. 
(3)  The  Tiinkcr  church  in  New  Jersey  hath  existed  for 
fifty-seven  years,  and  hath  increased  from  five  to  forty- 
six. 

MINISTRY. 

The  first  minister  was  Rev.  John  Naas:  he  was  born 
in  Germany,  and  emigrated  hither  with  the  last  divi- 
sion of  the  church  of  Schwartdzenau.  I  am  sorry  I 
could  not  come  at  more  of  this  good  man's  history 
(for  these  people  keep  no  records),  and  all  his  con- 
temporaries are  dead.  His  successor  was  Rev.  John 
Bechleshammer,  who  had  one  Gideon  Rouser  to  his 
assistant.  Some  of  Bechleshammer's  children  are 
alive;  but  for  want  of  understanding  their  Dutch,  and 
they  my  English,  nothing  could  be  done  in  a  way  of 
history.  His  successors  in  the  ministry,  but  not  in  the 
episcopate,  are,  William  Housel  and  Abraham  Laushe: 
the  first  was  born  at  Neuvitt,  in  Germany,  in  1728;  the 
other  in   1732,  at  Creyfelt,   in  the    Prussian  dominion: 


Colonial  Cojigrcgations.  337 

the  first  has  a  wife,  but  no  issue;  the  other's  wife  is 
Margaret  Bechleshammer,  by  whom  he  has  children 
John,  Henry,  Jacob,  Abraham,  Ann  and  Margaret. 
The  above  is  the  present  state  of  the  Timker  church  at 
Am  well,  Feb.  2,  1790. 

SYLLABUS. 

Churches  of  the  Tunker  Baptists  in  New  Jersey,     i 

Members, 46 

Families, 20 

Souls  (allowing  five  to  a  family), 140 

Ministers,  ordained, o 

Ministers,  licentiate, 2 


CHAPTER  X.  — The  Two  Christopher  Sowers. 


No  names  in  Colonial  America  arc  more  significant 
of  high  service  and  great  enterprise  than  the  names  of 
the  two  Christopher  Sowers  of  Germantown. 

Tlie  Elder  Sozver. 

To  the  first  Christopher  Sower  belongs  the  honor  of 
ha\ing  transplanted  German  printing  to  America.  He 
it  was  who  first  on  this  continent  engaged  in  German 
book-printing.  He  it  was  who  first  called  into  life  on 
this  continent  the  German  newspaper,  and  who,  along 
with  his  son,  conducted  it  for  forty  consecutive  years. 

If  we  consider  the  extraordinary  development  that 
the  German  book  and  newspaper  trade  has  since  at- 
tained in  the  United  States,  and  the  influence  it  has 
exerted  upon  the  refinement,  culture,  and  well-being 
of  a  large  element  in  our  population,  we  cannot  refrain 
from  casting  grateful  looks  backward  to  the  two  men, 
who,  nearly  two  centuries  ago,  were  the  means  of  in- 
troducing to  us  this  great  lever  of  civilization.  The 
history  of  these  men  is  enwrapped  in  the  w^iole  intel- 
lectual and  religious  life  of  the  nation.  No  history  of 
the  forces  that  made  America  can  ignore  these  ster- 
ling men.  They  lived  in  quiet.  They  wrought  in 
peace.  But  their  life  and  their  work  became  an  en- 
during and  potential  influence  in  moulding  the  life  of 
(338) 


■5. 


^ 
D 


^ 


The  Two  Christopher  Sowers.  341 

the  country.  They  were  broader  than  sect  or  party, 
and  outlived  their  own  generation.  They  live  to-day 
in  a  thousand  influences  that  enter  into  the  complex 
social,  educational,  industrial,  and  religious  life  which 
we  call  American  civilization. 

Of  the  life  of  the  first  Sower^'^  very  little  is  known. 
He  was  born  in  1693  '"  ^^"^^  village  of  Laasphe,  a  town 
of  Wittgenstein  (now  in  the  district  Arensburg),  West- 
phalia. 

Laasphe  was  in  close  proximity  to  Berleberg  and  to 
Schwarzenau,  centers  of  extraordinary  religious  activ- 
ity. The  opening  years  of  Sower's  life  were  passed  in 
the  midst  of  remarkable  religious  movements.  Protes- 
tation against  the  rigid,  inflexible  orthodoxy  and  un- 
popular policy  of  a  worldly  church  had  become  mani- 
fest in  Germany,  Holland  and  other  portions  of  Eu- 
rope. Men  of  pious  purpose  denounced  the  state 
churches  as  so  many  Babels,  and  the  ministers  thereof 
as  so  many  priests  of  Baal.  These  enthusiastic  people 
were  styled  "  Fanatics,"  "  Enthusiasts,"  "  Anabap- 
tists," etc.  Itinerant  preachers,  exhorting  to  repent- 
ance and  announcing  the  near  approach  of  the  king- 
dom of  Christ,  were  found  in  every  conceivable  place 
preaching  to  one  or  more  people  as  occasion  permit- 
ted. This  they  did  at  their  own  peril.  Church  and 
state  formed  unholy  league  to  imprison,  disperse,  and 
destroy   them.     The   red  hand    of    blood   was    raised 


(i)  His  name  at  the  first  was  written  Christoph  Sauer;  later  Saur,  and  still 
later  it  was  anglicised  into  Sower. 


342  EBsttrj  tf  I/k  SmeAwau 

tntz^z-jz^.y    'jver   :^if:3i'.     T&ey  were  messengers    of 
God  (iooBneti  co  TLCMiaiies  amd  the  crown  of  martyrdooL. 

Thae  were  a  few  places  in  the  great  Germ---.  ^r3- 
pnne  wfaer^  because  of  fntnitoeiB  conditions,  tk . '  e 
seamted  pec^ile  found  rest  and  refkige.  Amocj 
were  the  petty  prindpalitDes  of  Isenbeig  (in : . .  ,:  ■  j 
Bidii^en  and  Mariedbora)  and  Wittgensteim.  In 
tiaese  free  states  these  exiles  were  weloMned  and  fxo- 
tecfied. 

T  -:-  ratty  where  Christo- 

'         ^         -    ,-3^  ijje  i^b:     :  ^iras  Count  Casinnr, 

He  began  to  administer  the  government 
in  I J12.  Dmrii^  his  minonty  his  pious  mother.  Count- 
ess Hefiwj^  Sogrfiia  reigned.  Sie  was  a  warm  firiend  of 
Hocfamann  and  a  protectcMr  of  all  the  ""awakened" 
ones,  imclluding  Alexander  Mack  and  his  firiends. 

Count  Casimir  £trf]Iowed  the  example  of  his  mother 
and  awarded  the  faUest  prutectikm  to  the  Brethren  and 
to  all  other  pooms  souls. 

It  was  this  atmosphere,  fragrant  with  the  prayers  of 
pGQKnts,  reli^iooB  refi^ees  that  Sower  breathed  in  his 
youn^  d^ns.  To  the  Brethren  he  was  especiaZly  at- 
tacJied.  That  he  was  baptized  in  Genmany  is  not 
probable^ 

As  a  child  he  attended  the  little  R^ormed  church 
near  Laa^phe  aisd,  no  doubt,  at  first  was  a  believer  in 
their  faith. 

But  he  eari^  withdrew  ajnid  began  il<q>  jununik:  ior  ssmd- 
selL    Just  what  led  him  to  the  Brethren  is  not  known. 


TJic  Two  Christopher  Sowers.  345 

But  for  them  he  early  manifested  a  warm  friendship. 
When  he  approached  young  manhood  it  is  surmised 
by  some  that  he  learned  the  trade  of  a  tailor.  This 
statement  has  no  warrant  beyond  the  following: 

"  Saur  is  a  very  ingenious  man.  He  is  a  separatist 
who  has  become  dexterous  in,  at  least,  thirty  (30) 
trades.  For,  having  come  over  to  America  as  a  tailor, 
he  has  since  become  a  printer,  apothecary,  surgeon, 
botanist,  clock  and  watchmaker,  cabinet  maker,  book- 
binder, newspaper  maker,  manufacturer  of  his  own 
tools,  wire  and  lead  drawer,  paper  maker,(i>  etc.,  etc." 

That  this  is  not  true  is  apparent  when  we  remember 
that  he  was  a  doctor  of  medicine  and  a  graduate  of 
Marburg  ^2)  University.  He  acquired  his  medical  lore 
at  Halle  in  the  famous  school  of  August  Hermann 
Francke,  In  1698,  Francke  established  an  institution 
known  as  '^  Das  Haiti sc he  Waise7iha7is."  For  the  support 
of  this  institution  Francke  compounded  medicines, 
after  recipes  bequeathed  to  him  by  Burgstaller,  a 
Pietist  of  Erfurt.  Here  and  at  Marburg  Sower  was 
educated.  He  was  not,  according  to  all  the  records  of 
his  descendants,  a  tailor.  He  is  not  known  to  have 
practiced  this  occupation  either  in  Europe  or  in 
America. 

One    eminent    authority's)  in   Germany  who  crossed 


(1)  Acta-Historica-Ecclesiastica,  Vol.  XV,  p.  213. 

(2)  Marburg  was  the  first  Protestant  University.  It  was  founded  in  1527,  by 
Philip  the  Magnanimous,  Landgraf  of  Hesse. 

(3)  Friedrich  Kapp,  in  a  German  treatise  on  "  The  German-American  Book 
Printing  ayid  Book  Trade  in  the  Former  Century,^''  a  copy  of  which  rare  work  is 
in  my  library. 


346  History  of  the  Brc'tlircn. 

the  Atlantic  to  study  his  theme  in  two  continents  says 
he  "  learned  the  spectacle  manufacture  in  his  native 
cit\-."  This  opinion  has  some  value  and  is  founded, 
no  doubt,  upon  evidence  not  accessible  to  the  Ameri- 
can compilers  who  would  detract  from  the  fair  fame  of 
a  man  who  impressed  the  scholarly  Kapp  as  "  being  a 
man  who  enjoyed  a  very  good  education  and  who 
wrote  for  his  time  very  pure  and  flowing  German." 

Of  his  life  in  German)-  little  is  known.  He  was 
married  early  in  the  i8th  century  and  his  wife,  Maria 
Christina,  gave  birth  on  Sept.  26,  1721,  to  their  only 
child,  Christopher  the  Second,  who  later  became  a 
bishop  or  elder  in  the  German  Baptist  Brethren  church 
at  Germantown. 

In  the  autumn  of  1724  the  Sower  family,  father, 
mother  and  son,  arrived  at  Germantown  to  begin  a 
new  home  in  a  new  land.  At  Germantown  Sower  met 
Peter  Becker  and  others  with  whom  he  was  acquainted 
in  Germany.  He  was,  however,  anxious  to  establish  a 
home  in  a  prospectively  fertile  and  populous  section 
of  country,  and,  in  the  spring  of  1726,  he  removed  to 
I^ancaster  County,  Pennsylvania,  and  settled  at  Muel- 
bach,  attracted  there  in  part,  perhaps,  by  Conrad  Beis- 
sel,  whom  he  had  met  in  Germany.  Here  he  pur- 
chased fifty  (50)  acres  of  land  in  Leacock  Township 
and  ostensibly  began  to  farm.  It  is  more  than  likely, 
however,  that  he  here  gained  his  livelihood  as  Kapp 
declares  "as    a  hygeist  and  dealer  in  healing  herbs." 


Church  near  Laasphe,  Germany^  where  the  Soxvcrs    Worshiped. 


The  Tivo  Christopher  Sozvers.  349 

Just  what  influence  was  exerted  upon  Sower  by  Beis- 
sel  is  not  definitely  known. 

There  is  some  evidence  to  show  that  he  became  a 
member  of  the  Brethren  church,  although  he  is  usually 
called  a  Separatist.  Many  writers  in  the  Messe?iger, 
Almanacs,  and  other  publications  of  the  Brethren 
assert  boldly  and  unqualifiedly  that  he  was  a  member 
of  the  church.  They  are  all  mistaken,  and  have  been 
led  to  this  statement,  no  doubt,  by  confusing  father 
and  son,  or  through  ignorance  of  the  fact  that  there 
were  three  Sowers  named  Christopher,  who  were  prom- 
inently identified  with  the  activities  of  the  early 
church. 

The  documentary  reasons  for  believing  that  the 
elder  Sower  was  a  Dunker  are  the  following: 

1.  Kapp  says,  "He  emigrated  with  a  number  of 
Schwarzenau  Dunkers,  his  companions  in  opinion." 

2,  Michael  Eckerlin,  who  came  to  Pennsylvania 
with  his  mother  and  three  younger  brothers  in  1725, 
moved  to  Lancaster  county  in  August,  1727,  and  for 
a  while  adhered  to  the  Mennonites.  He  liked  their 
simplicity  of  dress,  but  "to  their  mode  of  worship," 
he  declares,  "  I  could  never  adapt  myself."  Then  he 
turned  to  the  new  congregation  of  Dunkers,  over 
which  Conrad  Beissel  then  acted  as  leader.  This 
was  before  the  division  had  occurred  between  the 
Brethren  and  the  Beissel  party  at  Ephrata.  Here 
follow  the  words  of  Eckerlin:  "After  that  I  worked 
for  Christopher  Sower,  who  brought  me  to  a  meeting 


350  History  of  the  Br'ctlircii. 

of  the  new  congregation,  at  whicli  I  was  strengthened 
in  111}'  good  resoKc  to  such  a  degree,  by  the  words  of 
the  Superintendent  (Beissel),  that  on  Whitsuntide  of 
the  year  1728,  I  was  incorporated  in  this  new  congre- 
gation b}'  holy  baptism,  togctJicr  zvith  my  master  and 
another  brother,  Jacob  Gass,  by  name."(*) 

3.  Juhus  F.  Sachse,  who  has  just  announced  a  new 
work  on  the  Ephrata  Society,  told  the  writer,  in  a 
recent  conx'crsation,  that  Conrad  Beissel  had  bap- 
tized the  elder  Sower. 

4.  In  a  letter,  written  by  Sower  at  his  home  in 
Germantown,  November  17,  1738,  and  published  in 
'' Gcistliche  Fama"  No.  25,  p.  85,  Sower  himself 
says,  "Where  shall  I  find  words  to  praise  the  good 
God?  I  am  greatly  indebted  to  him.  Be  my  life 
all  consecrated  to  His  service  and  the  glorification 
of  His  name!  In  my  weakness  before  this  great 
blessing,  this  was  my  desire  and  longing,  thus  to 
spend  the  time  of  my  existence  and  my  whole  life. 
Therefore  I  have  even  wished  to  set  up  a  printing 
press  in  the  land,  which  N.  has  bought  for  me  and 
forwarded  hither."  He  continues  to  explain  why  he 
was  moved  to  this  conclusion  by  relating  that  the 
Dunkers  at  a  lox'c  feast  prepared  in  his  behalf  sought 
to  bind  his  heart  to  the  purpose  of  becoming  a  book 
printer;  giving  as  their  reason  that  the  growth  and 
development  of  the  church  depended  upon  having  a 


(i)  Chronicon  Ephratense,  p.  41-2. 


The  Tzvo  ChfistopJicr  Soivcrs.  351 

German  printer  who  would  aid  the  church  by  dissem- 
inating through  books  and  magazines  and  other  publi- 
cations the  literature  of  the  church. 

Here  we  have  Sower's  own  statement  that  he  was 
at  a  love  feast  of  the  Brethren.  We  have  already 
seen  that  from  the  very  beginning  the  church  was 
censured  for  a  rigid  rule  of  close  communion,  a  rule 
which  it  never  abrogated.  If,  then,  Sower  partici- 
pated in  the  lo\-e  feast  Sower  was  a  member. 

May  we  not  pause  to  think  of  this  love  feast? 
German  printing  for  America  born  at  a  love  feast  of 
the  Brethren  church!  The  holy  men  of  God  so  im- 
pressed at  this  early  day  (1738)  with  the  need  of  ad- 
ditional aid  to  evangelize  America  call  the  congrega- 
tion to  a  holy  communion,  and  in  the  spirit  of  the 
most  sacred  service  of  the  church  the  petition  is  sent 
to  God  and  the  need  is  pressed  upon  Christopher 
Sower.  He  goes  from  this  meeting  of  the  church  of 
the  Brethren  and  lo!  the  German  press  in  America 
begins  its  multifarious  work! 

5.  When  Christopher  Sower  erected  his  house  in 
Germantown  he  constructed  the  second  story  with 
movable  partitions  in  order  that  religious  services 
might  be  held  in  it.  What  religious  services?  There 
were  almost  a  score  of  religious  bands,  all  of  them 
Separatists,  in  the  vicinity  of  Germantown.  Did  he 
open  his  home  to  all  of  these?  By  no  means.  His 
house  was   the   Brethren    meetinghouse   from    1731   to 


352  History  of  tJic  Brethren. 

the  time  of  his  death  in  1758.     It  was  a  place  of  wor- 
ship for  the  Brethren  and  for  them  only. 

6.  He  had  one  son,  his  heir  and  successor  in  bus- 
iness, whom  he  devotedly  lov^ed,  carefully  educated, 
and  early  entrusted  with  large  business  responsibili- 
ties. Between  them  there  never  was  a  shadow  of 
difference.  This  son  at  the  early  age  of  sixteen 
joined  a  church.  What  church  was  he  likely  to  join? 
His  father  evidently  sanctioned  and  advised  a  choice. 
The  young  Sower  joined  the  pious  band  that  wor- 
shiped under  his  father's  roof.  He  became  a  leading 
elder  in  the  church  of  the  German  Baptist  Brethren. 

These  six  facts  are  submitted  at  length  to  answer 
the  oft  asked  question.  Was  the  first  Sower  a  Dunker? 
The  reader  may  draw  his  own  conclusion. 

In  Lancaster  county,  Christopher  Sower  was  sad- 
dened by  the  action  of  his  wife.  In  the  autumn  of 
1730,  persuaded  b}-  the  mystical  Beissel  that  marriage 
tarnishes  the  clear  crystal  of  the  soul's  purity,  she 
left  her  husband  and  home  and  only  child,  received 
baptism  at  the  hands  of  Beissel,  and  began  a  life  of  a 
solitary.  "She  lived  alone  in  the  wilderness  for  some 
time,  proving  that  a  man's  spirit  could  dwell  in  a 
woman's  form."(i)  By  "alone"  in  this  statement  one 
must  understand  that  she  lived  away  from  her  hus- 
band. She  was  accompanied  in  this  move  by  the 
wife    of    Philip    Hanselmann.     Later,    these     women 


(1)  Chronicon  Ephratense ,  p.  56. 


Tlie  Two  Christoplicr  Sozvcrs.  353 

entered  the  sisters'  house  at  Ephrata,  and  Mrs.  Sower 
was  made  subprioress  of  the  sisterhood,  and  was 
known  as  Sister  Marcella.  She  was  simply  a  victim 
of  the  religious  unrest  that  swept  the  German  settle- 
ment of  Pennsylvania  at  this  time.  Her  case  is 
neither  remarkable  nor  exceptional.  It  was,  however, 
unfortunate.  She  remained  at  Ephrata  until  1744,  in 
which  year  her  son  was  able  to  induce  her  to  return  to 
her  home  in  Germantown.  This  she  did  "in  the 
middle  of  November,  1744. "(»)  Here  a  complete 
reconciliation  occurred  between  husband  and  wife,  and 
on  June  20,  1745,  she  "took  upon  herself  the  house- 
hold duties  of  my  father."^^)  She  lived  and  loved 
her  family  until,  as  her  son  says,  "December  14,  1752, 
my  dear  mother  has  blessedly  fallen  asleep  in 
heaven. "(3) 

In  the  meantime  Christopher  Sower  began  to  turn 
longingly  to  Germantown.  The  action  of  his  wife 
was,  doubtless,  a  cause  of  his  desiring  to  leave  the 
Conestoga  country.  But  why  did  he  return  to  Ger- 
mantown? In  1729,  Alexander  Mack,  whom  he  had 
known  and  loved  in  Europe,  came  to  Germantown. 
Sower  was  drawn  to  him  and  so  in  April,  1731,  father 
and  son  removed  to  Germantown.  He  purchased  six 
acres  of  ground^^)    and  began  the  erection  of  a  large 


(i)  From  her  son's  Diary,  p.  2. 

(2)  Ibid,  p.  2. 

(3)  Ibid,  p.  4. 

f4)  Rupp's  30,000  Nantes,  p.  473.    This  acreage  was  subsequently  largely  in- 
creased. 


354  History  of  tlic  Brethren. 

house,  60x60  feet,  two  stories  and  an  attic.  It  was 
one  of  the  most  pretentious  residences  in  German- 
town;  and  stood  at  what  is  now  4645-4653  German- 
town  Avenue,  adjoining  the  still  standing  and  historic 
old  Wistar  Mansion. 

Here  he  took  up  the  "business  learned  in  his  youth, 
that  of  an  optician. "(')  To  this  he  added  the  busi- 
nesses of  clock-maker  and  apothecary.  His  great- 
great-grandson,  the  distinguished  Philadelphia  pub- 
lisher, Charles  G.  Sower,  has  in  his  house  one  of  the 
old  wall-clocks  made  by  his  honored  ancestor.  That 
he  was  engaged  in  the  apothecary  business  is  beyond 
question,  as  we  shall  see  later  on. 

In  1738  he  secured  from  Germany  a  printer's  outfit. 
It  consisted  of  a  press  and  a  small  collection  of  type. 
The  Brethren  and  others  at  Berleberg  began  as  early 
"as  1726  the  publication  of  the  now  famous  Berleberg 
Bible. (2)  It  was  published  in  eight  large  volumes  and 
was  completed  in  1742.  The  press  w^ork  was  done  by 
a  printer  from  Strassburg,  John  Jacob  Haug.  This 
press,  says  Abraham  H.  Cassel,  was  afterwards  sent  by 
the  Brethren  to  America  and  became  the  property  of 
Christopher  Sower.  This  is  in  no  way  inconsistent 
with  the  facts  in  the  case,  for  there  is  a  record  in 
Berleburg  that  states  that  friends  in  that  cit)'  had 
purchased  a  large  press  upon  which  to  complete  the 


(1)  Kapp's  German- American  Book  Printing  and  Book  Trade. 

(2)  .-Mexander  Mack  and  other  Brethren  contributed  liberally  to  the  fund  for 
the  publication  of  this  Bible. 


a 


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hi. 


o  s 


:? 

§ 

is: 

a 

I'i 

tfi 

Ci 

K 

i^ 

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■^ 

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a 

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1-1 

>- 

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^ 

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C4 


Tlie  Tix'o  ChristopJicr  Sowers. 


357 


Bible,  and  that  the\-  had  sold  their  brethren  in  opinion 
in  Germantown  the  smaller  press  used  by  them  up  to 
this    time/i)       If    this    is    so    the    old    Sower   press    is 


historically  significant  and  was  really  the  property  of 
the  church  until  it  was  given  to  Sower  for  his  publish- 
ing interests. 

Upon  it,  also,  the  first  volumes  of  the  Berleburg 
Bible  were  printed.  This  Bible  was  much  prized  by 
the  early  Brethren,  and  those  who  could  afford  it 
brought  copies  to  America  or  had  them  imported. 
The  copy  that  belonged  to  Christopher  Sower,  still  in 


(i)  Ka.jp's  German-American  Book  Printing  and  Book  Trade. 


358  History  of  tlie  BrctJiren. 

excellent  preservation,  is  now  in  the  library  of  Juniata 
College. (')  Sower  was  the  agent  for  the  sale  of  the 
Berleberg  Bible  in  America. 

And  now,  in  1738,  began  the  most  marvelous 
activity  on  the  part  of  Christopher  Sower.  His  press 
at  once  turned  out  an  A  B  C  and  spelling  book  "to 
be  used  by  all  religions  without  reasonable  hesita- 
tion."(2)  In  August  of  the  same  year  appeared  "The 
High-German  American  Calendar  for  the  year  1739." 
This  Almanac,  the  first  German  one,  published  in 
America,  was  issued  annually  by  Sower,  his  son,  and 
his  grandson  for  forty-nine  years.  These  almanacs 
were  circulated  from  New  York  to  Georgia.  The 
Germans  relied  upon  them  implicity.  It  is  related 
that  a  farmer,  named  Welker,  from  above  Sunnytown, 
consulted  his  almanac,  found  it  promised  fair  weather, 
loaded  his  wagon,  and  started  for  Philadelphia.  On 
the  way  it  began  to  rain.  Welker  was  angry.  He 
denounced  the  "weather  book"  and  decided  to  stop 
at  Sower's  place  in  Germantown  and  give  him  a  severe 
reprimand  for  publishing  such  lies. 

Sower  listened  to  his  harangue  and  then  meekly 
replied,  "Friend,  be  not  thus  angry,  for  although  I 
made  the  Almanac,  the  Lord  Almighty  made  the 
weather." 

In  1748,  his  Almanac  was  printed  in  two  colors,  red 


(i)  There  is  also  a  copy  in  the  library  of  Mt.  Morris  College, 
fa)   This  book  is  noted  by  Seidensticker  in   The  First  Century  of  German 
Printing  in  America  as  belongin;;  to  .-y  or  '39.    Kapp  says  1738. 


The  Two  Christopher  Sowers. 


359 


and  black.  These  were  very  popular,  especially  be- 
cause they  were  bound  with  interleaved  blank  pages 
upon  which  farmers  could  keep  their  accounts/^)      His 


^lONITISCHER 


icprauif 


Ot)«r: 


prpen  llergi 


SBonniKii    oDeifeo  hM^ti  im&   woM  ried^eiw 
i%i   Mi)  dljioi^cc  -  5tunJ]  ia(ucU(K$ 
8Jan(5  =  Serif  ju  (iHben. 

3t7  aBerko  ?icbt*.'2Burctun9<n  ttx  in  ®-05tX 

gfdtiltjitn e«ltn,  mtitit  fi($  in  bhIm  uhb  manttetU^ 

gcijUutni  unD  lietliittn  fiebcrn  aai  jtiiltxt. 

JllS  Datmnm 

2>er  legtcKuff  ju  &em  2tben&m<t^l  bits  gr*^' 

•  f«n  ©©ttea  aaf  ijnteifcfetei>U4>etl>«ife 

trefflit^  Au^  ge&rncfet  »(! ; 

.^-    ;'  3um  2)ira(l 

®er  m  ton  abtnb.Jdn&ijitwn  2Be{t«<?f)cif  aW 

t<9  btm  llntergnng  Dcr  gonnea    «[>««rfim    ffir^ 
.  t;i--^€)Ottrt,  unD  ju  ihrcr  ermanKmng  auf  bit 
■  ''  •'.    5Riii«Bdiftfige?ufiin|f!titf9r(iutljainS 
ono  ILid)t  (J«0eben. 


^timmiKt  :    0*m'Ji  bti)  e^rifop*)  Sautr.  1759. 


7Y//e  /"^^e  of  first  German  Hymn  Book. 

almanacs  contained  many  useful  suggestions  on  the 
treatment  of  diseases  and  the  use  of  medicinal  herbs. 
Beginning  in  1762  and  continuing  to  1778  the  alma- 
nacs contained  a  complete  description  of  all  the  herbs 
used    in    the    whole    Materia    Medica.     These    articles 


(i)  Copies  of  these  are  in  tiie  Cassel  collection  now  in  my  possession.     A 
complete  set  of  tho  Sower  almanacs  is  in  the  library  of  Juniata  Col!e':e. 


36o  History  of  the  Brethrai. 

were  taken  from  the  great  German  Herbal  of  Dr. 
Zwinger/') 

In  the  early  days  the  Brethren  were  greatly  in  need 
of  hymn  books.  This  need  found  expression  in  a 
letter  from  Germantown,  dated  October  28,  1730,  in 
which  the  writer  says,  "The  most  willing  of  these 
accompanying  friends  wish  to  settle  in  the  New 
Berleberg  community.  They  urgently  crave  hymn 
books.  If  the  friends  would  do  us  a  great  kindness, 
please  send  us  a  couple  of  hundred. "(2) 

The  first  response  to  this  need  was  the  Weyrauchs 
Hiigel,  a  collection  of  hymns  compiled  and  selected  by 
Conrad  Beissel  and  his  followers  at  Ephrata  and  pub- 
lished in  Germantown  by  Sower  in  1739. 

Dr.  Seidensticker  says,  "It  is  the  first  American 
book  in  German  type."(3)  It  is  a  fine  volume  of  over 
eight  hundred  pages.  Over  this  book  Beissel  and 
Sower  had  a  quarrel.  In  the  400th  hymn,  the  37th 
verse  is  as  follows: 

Sehet,  Sehet,  Sehet  an  ! 
Sehet,  Sehet  an  den  Mann  / 
Der  von  Gott  erhohet  ist, 
Der  ist  tinser  Herr  und  Christ. 

which  literally  rendered  is: 

Look,  look,  look. 

Look,  look  upon  the  Man  ; 

Lie  is  exalted  by  God ; 

Lie  is  our  Lord  and  Christ. 

(i)  The  copy  of  this  work  used  by  Sower  is  in  the  possession  of  the  writer. 

(2)  Ecclesiastical  Reports,  zommvLXi\ZAX\Ti%  a  few  new  items  concerning  re- 
ligious revivals,  etc.    Budingen,  1744,  Volume  III,  p.  50. 

(3)  First  Century  of  German  Printing  in  America,  p.  11.  Two  copies  of 
this  rare  hymn  book  are  in  the  library  of  the  writer. 


35« 


Wtcpf-lfpi: 

aminluitg 


<51>icf)ti(5cr  'i3f?adirid)feii ,  au6  bcm  9T^afur<  unb  iCi'rdjm  *  fKcidj . 


Oirffeo  StdcF  2tuguf?  20/1759. 


(5«nci0t«r  icfer 

^?f«r  antwrn  Stbgimrttf  Iwncn&ie 
qiobc  tinb  fut»riflt*35B<(t  txr  fogc* 
nanren  $:f)n|icn  tikmt,  ifl  nic^t 
^cr (^ciitiafte  t)fr7»Armi§,  ffuri* 
^^:r;Jrlm^•i^C(J!cr^f^-:^t1C  cfft  ma*  neuc^ 
}ii  ^itaiicn,  ju  'fl^icn  unD  511  'SBifRn/ 
fli;d)  }u  ©acjcn.  :i)iefcni  ilfhcni<n|lfcf)en 
©ci|t  iftncinOpffcrjubringcnmit  SluSo 
Si-bung  ^icfcr  ©animhmj/  iflnwn  <|nn^ 
nicbt  iviffcnS,  nocf)tf  cniacr,  fic^  fctbft  Damit 
aujjubroircn,  oDaOiubni  iinb^u^cnju 
fucbcti;  fen^(;rn  rocil  innti  cbmabfen  »er> 
ivroc^:n,  bit  nu?fi(bflf  utiD  roic^tigftc  (yc;* 
fcbkbtc  ti.  <^c,qcbcnf)cifcn  bcfanr  juinac^cn/ 
un&'flUkf),  mcil  DoiicfrcurUigc  i&efd)icbfC/ 
m.inn  fie  iK'n  ?7?mfcf)f  11  JuObren  "iit>  C>3f--' 
UchrcPommen/dfftcrg  tictf<irt$in&rucf  unb 
0?afhbc!icfcn  crrcgcn  >  ali  "^^ingc  ^ic  ba 
<4.oi!ic^  sorfoRimen;  fo  irofte  man  bnnii 
Mcrnitt  cincn  JInfang  macfjcn/  mif  foft^en 
i^ac^'n  i)kfcr  3cit  fo  .in  bicfem  unb  nnbern 
'ilBrftt^cikn  fi4r?tict)  unb  iUDcrWfig  gcfc^Cis 


f)tn,  in  ^ojfnung  <i  nwDe  nid^rol^ne  mi* 
^tnVia^tn,  tteniflll b<r Slufroecfung unt> 
bes^^iufffc^auenSbcB  tinisen,  Dieetf  Jefcnr 
fc&affcn.  Slucfc  m6<^tm  reobf.fiinffrifl  «=« 
niflc9!iiwr(fung<n  uno  bcrgfit  »>ien(i<tx 
$|5jagcncvnfl(ic^en®cm«ff)(;jnjum'iJ?a(^f!n^ 
ni'n,  obcr  auc^  roobf  einigc  aufrid)tig{  Slnu 
tDorf  barauf  }u  ,qcbcn/in  bcrgffic^cnSam'- 
Imtg  ^{raufjgcgebcn  ircibcn.  Jjcrtcfcs 
lebc  »v<>b!/  i)(t&  br^ucb  C6  wic  er  |olf. 

Q3orhJCtiui3abvcnb(!irfe  triiW/  ba^tci 
Perftrtitf r  unb  bcr  Curcf e  gro  ffcn  .fric^ 
batfcn ;  t'auni  batff  ber  pcrnf.iricr  mir  bttii 
ZarcFtn^ritix,  fo  baft««rinif  bcmgr<>^ 
tn«g<l  tvicgcgcnmdrcig  ^lieg;  utibbcu 
Koimrd7<;E4ffi'r  ^a(tf  faimi'StiUllani) 
mif  b«m  Mnis}  eon  ^r4«cPrf I'dv  fo  ging 
er  fame  tYX<>fcan  citgcn  bic  CtJrcPeit.  2ln<^ 
fangs!  tiicforifirtcn  bi«  tnofcowttcr  a:s 
ben  Ztir<ftn ;  ba(b  trcnbcte  fivf>  bass  55(af  t 
urn/  unb  fi<<\Un  bie  Ciirif  c«/  /cboe^  ftebm 
S><no<i)  bei)XKrUit^  mitoiiianbv'r  ju  ^'.•l^c 


Firsi  Germa/t  Newspaper  in  America. 


har  man  biebcrnocf^  ircnig  ^^,»d)'.  id>r  •  k 
coch,  Dag  fa^  DCci*  80  ^aiifcnf  ??.'aiin  5'-! 
fammfti  ijcbracfit/  wddx  nach  Ung-Jvn  ju 
navfchirfii  folrcii.  :Xiic  !no|coivirt|ibe 
2v4Y|cniihattcDcm2sfniirci>c»;&.ty!fr 
twrfprochfn inir^o(cf ju uinci|iuij(n,  ivcil 
tn'f*r(ittnfC()cn  fen  J\ri(i^  nut  bcnCitrcFctt 
«n>5nfl :  :t^a!<^^'to(cf  tvutCicintnorc^uiu- 
fanimcn  flcbiachf  unD  aufqfiu(}<r.  2ilS  akr 
<5dt»vft»rti  Mofi'ji  faf)C/  baft  tn^lcau  ih- 
r<CO'acf>r  ail?  Drm  Janb  jd)  tt>iDcr  bcnCin-j' 
<f  «it  /  ircff  (n  fic  ihr  JanD  muDcr  ju  ficb  ;ic-' 
hfU/U'cldK?  in.-'lf.?!!  iwvxijcnfiiliiicn  hit 

JHofcm*  baf  i>irrproc(Mit  Di^ld  ii!d)t  (nt» 
^t^r^n/  fjnfnn  n>c«lr(!  bent  ^.nMcr  niir 
€i-:(?f|>clfen;  iwilabcrDcr  l^aylcr  ohie 
J&j;fft'.c5{«^?tTiVndircFffj  iTd)  siifcinvaa') 
^;ac^f^:,  IujjciDk  Ca.;rin  iiMfTcn/  UMiin 
!'•{ ihninifbf  i»url>e.55i>!tf  fcnNn/  fc  nnnte 
fr njit Dcm C'.ncf cii ^1  icbc madiai ;  bann 

.1516  iVite  liim  iHolcau  tinin  ?  9??aclir 
r>r  ]^4V|fr  3'  icDw  K'  f>'"it  i^^'i'  Ct'ifcf  auf 
Tf:  eincn  vgeitc  fen"  9>inW  ^?.'*?.Kl>f, 
iinb  auff  Dtv  anDt'in  ^ciren  nehmcn  t>\c 
4^  ci>n■'e^cIl  il- 1  ?anD  a^ii'Dcr :  ba  fanbtf  fie 
tfrn  SSv.n-lcr  mi  anfan;)  Dcs  3inuj  fc 
Q;aufcnC>  9??ann. 

llntcrt' TJacbndnn!  Uuwn  mit, Dafi  Dcv 
^Oiiii)  r!>n  ^.diivc&cn  beicits  eisic  Jlrmct 
ron  ?,c  ^aiifcnD  ???an  b.\bc ;  mif  bai;  bcr 
^■i"inni  VH'ti  ,yr.itKfrncb  Doi  vid■)n^c^l•)} 
ivcllcjii'^iirffi  foinen  mit^^clrf  unD»2;di!f< 
fuu  (\io,0]  WiofcuK  llnD  fcM ff[( ivohl cui 
i^furigcv  j\riui  faraiid  entllohcn.  sDnniw^ 
iiiarcf  f>«tte  inir  al!c  Ciicfoin  niditJ  jiirhun ; 
'^'iiinabcrJDAitncDurcf  uiii'  iSujiKsiib 
fid)  iH'vbunfcn/  unf  ctiiantcr  5tltTiint)i>llcn 


j  finfn fcriiialcii  3\ru\3  hainit,  fo  fjdngt tincj- 
I  am  anlXin. 

j  'iBa^  ^'jollanb  in  Differ  ^  i&t  ffnin  luirb, 
!  Da^ ivirD  iiid)r  (attcj  »«ii>oiqcn  H'.'ibcn;  jTe 
j  fiijcn  in  bei'?i)7Ufcn/  fo  (anc;  |u'  unparrciMf*^ 
1  blcibt'H,  f  often  fif  mit  alien  hanDekn ;  laffat 
I  fic  abcv  ihrt  97ad?bar£n  ju  mad}fi,ij  ircvDcn/ 
I  fo  fiMiimcn  Die  J^onier  \m\)  ncbmcn  tant 
i  iinD  £futb.  iSif  nt^gcns  madjf rt. 
UnDn.vil^olIi:it6/«£ngct4itl)/  >)aititW 
I  lii.ircf  /  3«''"»'-"fii'ih  nnD  i^pamcn/ 
,  bici-  in  'nMicrics,  vf  inicDcr  foil!  i\iiiD  Xhcil 
'  batCifckhc'^fcincracvnnH'rlicrennM'U.ifij 
I  jei.gt  fid)Oi^oiinen-fiai-/Daf;  iKOcniV-irrig 
'  bwnabe  auff  Deni  g.tnrtcn  'iri-bbo^rit 
j  ^ric>?/  uiiDiCriiHis  0>cfdirc»  511  fohni.  uiiD 
j  ju^orCH;  unb  nia?  |life(£in)tDcr  aus  bcm 

C^t«^<r  pr<>cletii.uiOrt  imftr» 
<5*vtriicmc>. 

T^  c  r  ®  e  e  h  r  r  c  .^  1  r  f  c  r , 

'^  ^  <^.x  («*£    j:  ^':.  a>  m  ^'i  •=; 

i.uft'iianr  C*3o»«rneur  iinD   OivvjKr 
dcmmanDant  »on  bcr  \l\i-oinii?  poii^ 
}Vt'4ittcit/  iinb  bcncn  ^fouiinS 
ncii*C.ifllc/2kftitiinD  ert»|i 
lit;  an  ber  2)clit»r<tr< / 
U\}    ■^cifunbigcn 
5S  fiat  3bro  ^6ni,qli(^c  Wafcfldt 
^^    .«mibi(ift  bcficbet ©cinen  ^I'lnig* 
3jK)  lic[>cn  -BiUen unb^Gobfiicfiiili n, 
"-''"^    Darc^  eigne  >f)anb  mil- fciinffflnA 
;  an  JU  beuten/  in  folgcnDen  <2;i?ortni  : 

^I^'ifnciicr  imb  fcbr  (fjrliVbfcr/i 

'  k^^  Unfcrn  0)n!i;  jufor.  ??aitDemi 
I  ^^^^  i^Clfd^K•Dcnc  mal  llnl'cr:'  i^if'ifft' 
!  aiif  Den  Weft  --  ^iibilcinii  Isi'ifrni  I'Oii- 
1  ben  Sp,?nirci;cn  VViHtu?  Sd-iffo;  b.v 

f.'M'il/ 


/'^w/  German  Newspaper  in  Atnerica. 


yfl^,  ungt«cfir<i  iUfit'c  iniS.lH-raubcf  imO 
n)Ciincnomitii-ii  mciDcn,  <.]c<.]c\\  ^elI■i>l:^[l•o,9 
Apifcht-iiUiia  .:ii&  Der.S^ron  l>Dn'3p.»meM/ 

ijrolfai  ^Jchatni  C«irecl)t  nidfFigtii  vjet* 
^atiDlunq unfeicr Uiircirl\iiicn ;  i'oorln'ij 
@i«  maint«.<)raiif.vnchaib.ui|ct>«  ^b.uen 
an unftrn lliitcrthancii  aiiC'jU'ubet,  T^nou 
@(^ifft  Durt^  Ditfdbi.qc  y5iirtrbc<Coft.x6 
'tbir  Bp<srtilcb«  Vt>4ilH^'3cbit7e  tvcg^ 
jicnomincn  ivott)«n  (111&.  lIitD  luidjDcm 
nuii|ici>bc9  &fm-Cx^ff  »cii  "^p.xiueiurtv 
(»«iCtitKr  iinc»crccbrfii  ^b.ueiiotf(ma(^b(« 
ftagt,  unD  f<int  .'2^>lt^crtr|]lltr^I^9  ju  rocac 
ncbiiicfif  rourOe :  UiiP  ebi'dHMi  cm  ^>cr.q!ici>, 
n>c.<;cti  Pcni^lcilu|}  Den  iinfue  Unfcrcfeancn 
filifti'rt/  jivifdu'ii  UngiinDDtm^^^niobon 
©p^nicit  gefcfelolTen  tvar&/  fo  gefd^t^'i 
bcii  14  ^anuiivi  ^icfc^  ^abrc*/  9>.  ^. 
trobet)  wifproc^cn  w<xt^,  Da^ciite  gwifK 
(Suntma  ©dDc^  ju  t<>nbo?i  foltc  bcjabit 
h^Cl■^^ll,tt>o^^lC'!<3cIf  bc|limmct  war,  ali 
(ir.c  l^;r(\(Uum  n-rkhc  (=?piiitictt  ilcb 
fc[^ii(biO  cvfatH/  an  ^lo  .!i\n>ii  unD  Unrtr* 
thfinen  ocii  "Sntcaitkit  jiibcjahlcn/  if  cKtc 
8«t  Den  zf  tlliiv  in'rrlolKti  nvir,  iiiiD  fcJiic 
^jaffun.o  erfoltKC/  mi\i<(  rv>^ul•d)  Dcr 

Sfl  ,()c|c[>(o)fcne  Q)ci  trini  ihmi  Pciti  ^onicj 
>n  <5p4Tticn  ubcrrrcrm  uiiD  jubrochcn/ 
untWiebfii  alfoimftre  Uufcrtfjaiicn  pbn< 
f^ifefeunA  ibni  fliog :; cilituiieii  @cl>i* 
iviie :  @o  biibtn  VCtr  uar  wt  angefcbeii 
til!  Sbre  iitifmr  Jtrcii  juscrtbciDiflcn,  ll^^ 
limbic  Cifriffuiiii  yor  unffrc  imicdjtniafia 
btbanN'ftcUntcrfbiiiu'ii  JU  Dcrerbitcii,  bvi^ 
Dvcpvifiilicn  (icmacbt,  ( i>Dcr  man  (id>  felbft 
filc^cn  folic )  an  Dt:i-  Sitcn  uiiO  lliit<ttb.\ncti 
ben  Qp.irtiMt ;  IVir  bi'in-'llitMvfiti^cn 
Ciid>  biemiit  iliiifft  b\ifti  foif  jiiMbrcn, 
un&gtbc!idi}cmjc&(n/  fcnitir  »c»i  tiidifia 
ixhMKt,  Cewifieii  iir.CUrl^ubSbncn  -amc^- 


;  ^t:l•um  jutbun  h>ie  fic  uiij  netbdii,  Dag  au^^ 
iKrufKrmerDai  ^ri«gg»aiid)*;\rit',if  cDer 
?)\.i:Uv(5^d)itT<5ii3iaub<n,  llbonHiltigcn, 

j  n:bnu-ti,  Di<  *gcf)iffe  unb  ©iir^t'r  Darinncn, 
I  iiH'ktc  ^ilIl  ^'onig  »on  Bp.'merfober  fci.- 
:  iifti  ^nifalcn  tint)  llnterthaiicn  aebi^ren^ 
I  L^Pcr  ciiiiijcm  ®nnjo5ner  in  fcincm  SanDc/ 

(?>icn?en  unDSebict:  ^ii^oib  rcibcbaf<: 
1  fciif  t'a^,  ebe  cin  fokbcr  duefabit  ei-  fTcb 
^  i>Mbiir(jen  folic,  D.i^ a- fid) uerbalfen ivolit 
I  me  <8  3cbiiuui>lid^  i(l  in  folcbcn  Sallcii, 
I  unDil)rfo(t  in  Dcm  0:iMiiifion5«®cbi-cib(tt 
!  indDm  unD  I'Oifdtrcibcn  allc  ^).\uncten/  iiiii) 
i  cincnjcbfu  l>t}Jcn  anrcnuhcn,  utib  anrvdc 
I  fen  reasS  in  fclcj^fn  3>'ll<n  acbraiid>lidyi|]; 
j  unD  iimalfojutbun  fci>  ticfce  cure  l^oUi- 
I  mad>t ;  Satjref  trobl.       Qicgeben  an  iin^ 

f«im^off5u:&ctirii«gt<>jt/  Den  if  3uiu 

17J9/  nil?  m  Dici)i«l)nDen  Srtf^f  Uiifcm 

DtcgicrutiS- 

2luff  ftine*  3)l<j;(({dt  Q?cfibl 

^cfivcgcn  iiiiJacn  nilc  uiib  jct'fllntei^ 

tbanen  I'on  fiiiier  C??ai'-iKif,  unttr  nieinctn 

C'ioonncmcnt  auff iKra -lyadjc ilibn/ Daa 

mn  abi]<h.xU(»  rjcrCo  alle  i^otbeif  unt) 

^d\i?</  ree(d>c  Die  Bpiimer  mi  (£ifi  biv 

ben ;  inDem  (le  f;(b  tvtrben  Stei'anfd^ireti 

ivoKcn  .acgen  fo(tbeis^tcrfabreii/U)05iif(l[yio 

-???aicltiir  1)1  gcnofbicjcf  troiDcii,  iTdivJdbfl 

j  uiiD  fcincn  UntcrtlSancn  fXfdjf  511  fd>atfcti. 

!  T^.irniid)miiii  cin/eDer,  in  tva^  tor  ditcin 

I  *^Mn«>er  and)  ffl,  Den  tapanu-nt  (3dM<> 

QGoife  er  iinmer  lamv.  ^d)  bin  bcfebliiU 
I  fcincr*:';»?iiii|]atOrDer  pubdcf  iin5  bdawt 
i  ni  nwdH'n.     ??eii'cr  i(!i:.'f^'.'ry\iMi!i)li<' 

1  *fn  ^^ 


.  ,.;K!^flt  ^l<3ilUn  lln^  2!?cb(j5efa!l-:.i, 

ni.v 


Firsi  German  Newspaper  in  America, 


mir  anjubeuttn  turd*  ben  >5cr6c,(j  ten 
nciic*(tlc/  cincm  Bcn  fciner  ^^lajcftat 
roincbmllen  (gtaiitij  @fcicfaiicii/  ^af 
icim  Slmmunition  oDer  ilricgs  :5  JKu|]utm 
jot)cr  auc()  fciiicrleij  'i^roDiant/  tv.ie  ((■lauo) 
fi'i;ii  tlta^/  fcUe  Dcit  Bparticri!  ju  vKfu^vt 
tt>cr^cn/ bet)  hof>er»otrafcunt)  jeiiicr  ^lv 
nifl[id&fn  9??jjc(}iit  h6ch|lcr  Un.qcna&c : 
2i>oin.n:^  miiixr  ?')U'.)i\lvM ,  OiTicuTr 

<nic5  alien  migliciiiicii  glcit'  aiiiu>i?eii£icii 

folded  ju()jnD(rii. 
<{Jcgcbert  iHttcr  iticiitcr  ^>.ii»&/  tmb 
bin}  grdfllrtSieAtcl  t'ci  provitiijx'Ort 
•).Vtifi)(Danicn^3u  -^^((liaDdphui/  ^cl^  zo 
3u,«)utli  1 7j?'  uttb in ^cll1  Pai'jchiMi 
^.ti^r  Iciiicr  tnajcllat  JNcpici  unit. 
iiJcorgc  CbcmatJ. 


tei 


iolf  ni.t«  irt  bicfctt  Ctgtcrt 
ft  ine«rci>c«t»2\iiibcitj  lisgctt/ 

^ii&tm  fte  |Tct)  jo  3^uk<i»  / 
ITTicbt  xcawt  tvahrc  €l)rt|fctt/ 
"H#  m'4>t  bit  IV'trlicit  roii|tcij: 
^I'c  (cUiti  iimn  plagai/ 
aiifb  f»'''crt  «*"  ^^^  IKv.i^iit/ 
m>ebl  gar  3ii>  2:o^c  \lhla^cn/ 
^id)  vcic  t>tc  tSicffl  bn'iftcu/ 
^ortf.^br'H  tti  ibrcif  iiJJfcK/ 
•llri(>  l>0d)  r<Y'>  S«te  Cbrtftcif. 
jttj.;  (BcrfDjfjfOrt. 

K^^'SJfm  h«!  R[iKi  Dt  0}ac6ri(f!t  mi  fnbridjo 

'it  Zucfuih  %t,  ui  niici)  9  Utjc.  (11!  Sg.'ifcfttr 

mmi  i^^baet/  iiiHj  iiig«t)C!  Ja  iibtr  3^.ii1)t  jii 
liUiL'cii.  -0<c .t<i!;«irirri()  nitift  dnen  KaiDhar  l» 
.€ii8'i)'*  fpiftjjtii  foiiu,  Hiit>m«ililc!!i<t)(seiut«i 
»{rm'iii)ac)i,rT>;'.|'(iiji«  il]ii ins2Birisi?aiip,n>cld)(J 
m\n  «ac  i  c;  Coin  aDej  bait)  0it>}K<  uo6  fagit  Sc 


rbfttt  tail  $«ij{  iiitfct  fintm,  own  fcln  ifen  nber^ 

BJaifci  o«t)alieii,H)tl4tf  il)iiii'<iiT>iaigtirorl)(i;,i:.t 

.^I'au  iialjin  t)«s  %Ht.xti,  unD  nil)''"  "  iii6  §£16 ;  tii 

fnintin?lnt(c«riiiiDj*l(igi  Bit  Arnii  CamitDtr, 

Cap fic in  d}tima(ti  gcfaflm,  ti  roa ifi  |!e uttt «- 

n«  gcrtfc,  uiiDiDiiificnKn  gtotftn Slc^  cu|)  fU, 

mtpneiiDc  mc  ftot  icbt,  rceil  fit  |o  jii«  9el>li<bcn.i)«c 

an&cre  iKijiCer  itbtivroclttitc  (in^nuft  loar,  f*Id9l 

«r|lDcHnl«nfi1)n)ii(tiUd;fn9Jac!)l)ar  Dariiistasiiit 

tiii«ini)i?orP  ^iiiiruiiii'iu,  iteKtMnparic  baiv..  (jt- 

matfci  iBnr.cuuiSiKii  m  6cc<ioum  tiiKJl'tbrgr'.'iKrt 

iS»c|Tci%Paf;mttiiPamuai:|fDic(t«auRbiocf4;lai 

.  f5m«,  t)creiteltracfeBiifcals  tiiu  »Um«  tjai!|]/ 

j  uiift  1*1114  10  qitict>  and)  Den -f'lritmutb,  tuft 

1 9iaiifiim|a'cju>Kr(ii)!ern>piticiiPa5  tr  ftiii  S^pt? 

I  urit'iian^cn  V<it  Bottcr  tij*«r,  JciMcn  i;iiD  -^'M 

\  mar.  iScme  llji!«cr  Ob«n  tm^aufe  fell  lubjl  P«in 

I  3Jf(tii  iau( <ici-ti|ftii (irthii ;  »lKinP(r,-Xii;rotr, Caj 

I  tj  «l(lcsna(l;^^u■^  Kw.f  auf  cine  l>alii«  ?Jiciie  Dcrin 

^iiuj q!i)6rt,  retl':f«j"<int(H33a(crgcii  iiai,  ur.D 

j  6«cj«lo{  f am  ciiftib  iiiit  ticc&  ciiuin  vintcin,  rtc 

:  <t«ii  iin^u«  luar ;  uiiDtiui'ci«t^iiilo;.tf*n»ia.'ic;f 

P«n  ftufftiiOm  loiiit  21nimcrt .        2)urcfc  ima 

laui  3{uwi  rourfttn  6te  nDiorCtt  <tf(f  rcrfi,  ;:iiS 

'ma(t)ii.nti<?)a'-'lfiorin-p!trti<n6acDOii,  iiiit)lii:i''tn 

i^ce  rofgciiKlic  iiiOi  J  uiiD  tictf  '3)?tfffr  m  D«c  -r"! 

l::gtn,  wtlttic  bic3}ac66iiri!n  gcniiiDen,  naftbtm  ft» 

tie  I'ciiH  ill  iDrcm  B!i:t  uiit  ^PuiiPcn  niiotirotftn. 

i>icilfe|fer !iii& jiim  jii|l  .s gtbia*!  tuorPfii,  r»cl.- 

(fcer  ten  iDJorDcni  l)fli  IviiTcn  iiaitlPiireii ;  mail  ftai 

abcc  Difl)ci-  iiid)is  ucn  ihtitii  (rtalireii  tbniicn. 

9.''i:rnn(t!ci!«n  26  3iili/ijiiig(ii!iJnq!ifiVr,iT7<l> 
mens  3'''bn  IParli  itooiifiat'i  Mflijc  tcy21nti)0(.-.a 
auslffilD  f4)i«fcii,  trirDgjmabrftaJiidxiroa?!'" 
gtbuf(t«  rcgc(«,  tr  ficijct  tdi  rceiffm  'Jiifen  (ir.tS 
■IlJannw,,imBmeon«i««n)ar»  Das  liiiutrc  £hii{ 
BCii  eiium  i?irfd>,  jicUt  bin  imb  fcbof  |ein«t Kac?)* 
ba:,  3eiTie»  0d>«f «"»/  aii|f  fccm  ^laii  ioCt_ 

S<5if}'ciii(6ola  6^tf  4ufF&««-  ©ti-ifo 
£lcfuii;>e  «>or^«I1/^'cldJca  *b  ii«  prcit" 
itmaniv  vcrlorenfxir.  Wcr  tciTin  rutfi^tv 
■&citfi^-ictcn/  roonii  ce0CTiMf<lf  unl)rraj' 
tubcytrar  aiiicigcn  Funn/ foil  ("oldjco  wu 
fecrfeabtn  twy  t>cin  iDrinftr  Ijitr  con. 

Stf-ifl  em  VlUnuoKocf  4uffN-retr«(T-. 
jwifctcn  'f  bi'n8clri)in  on*  (S'erinamci) 
gcfiiiit'cntror^en.  n?trt<rflcnrid)ti0£B«ri^  ,. 
ttitttriatijcigenF^nti/  foil  ibn  obncUnfo; 
ii«ntfitUrM(»/ bey      <fbri|^opb  qjUH^ 


Firsi  German  Newspaper  in  America. 


TJie  Two  CJiristopher  Sowers.  369 

Sower's  compositor  asked  what  this  meant,  as  he 
thought  Beissel  was  referring  to  himself.  Sower 
wrote  to  Beissel  enquiring  what  it  meant.  Beissel 
replied  by  calling  Sower  a  fool.  Sower  soon  after 
issued  a  pamphlet  censuring  Beissel  and  pointing  out 
that  his  name — Coiiradiis  Bcusselius — contained  the 
number  666  of  the  beast  of  the  Apocalypse.  This 
estrangement  continued  for  many  years.  But  in  17^14, 
on  the  return  of  Sower's  wife  to  her  home,  the  friend- 
ship of  these  men  was  renewed  and  continued  until 
Sower's  death.  In  the  private  letter  book  of  Beissel, 
now  in  my  library,  are  three  letters  to  Sower  from 
Beissel  in  which  the  warmest  expressions  of  Christian 
love  are  repeatedly  and  earnestly  pressed  upon  the 
pious  printer.(i) 

In  1739,  also  appeared  the  first  number  of  Der  Hoch- 
Ueiitsch  Pe?ifisylva?dsche  Geschicht-Schreiber,  the  first 
German  newspaper  in  America.  The  only  known 
copy  of  this  first  number  is  in  my  possession,  and,  be- 
cause of  its  significance  and  rarity,  I  have  reproduced 
the  entire  newspaper. 

This  newspaper,  under  various  titles,  was  continued 
regularly  until  the  Revolutionary  War  abruptly  ended 
the  Sower  printing  house  at  Germantown.  The  un- 
pretentious little  sheet  contained  four  pages,  of  two 
columns  each;  each  page  was  13x9  inches.     The  first 


(i)  For  a  full  account  of  this  controversy  see  '?e,vix\\\szz\iex^%  Historical  and 
Biographical  Sketches,  p.  225;  Dr.  Seidensticker"s  Die  Deiitsch-Ar,terikai:!schcn 
Incunabula  in  Vol.  VIII,  p.  475,  of  Deutsche  Monter ;  and  Chromcon  Ephia- 
tense,  p.  104. 


370  History  of  the  Brcthrefi. 

issue  bears  date,  August  20,  1739.  As  early  as  1751, 
the  subscription  list  was  4,000,  and  Sower  complained 
that  the  large  increase  prevented  its  appearing  on 
time.  The  teamsters  who  hauled  it  through  the  Ger- 
man settlements  also  complained  about  the  number. 
Three  hundred  and  thirty  copies  went  to  the  Cones- 
toga  country  alone,  and  hundreds  sifted  their  way 
regularly  through  the  German  population  of  Mary- 
land, Virginia,  the  Carolinas,  and  Georgia. 

But  the  monumental  task  of  Sower's  life  was  the 
printing  and  publishing  of  the  Holy  Bible.  As  early 
as  1740,  Sower  felt  impelled  to  print  the  Bible.  In 
1742,  he  issued  a  prospectus, (')  and  in  1743  the  royal 
quarto  Bible,  the  first  Bible  in  a  European  tongue 
published  in  America.  It  was  7>4xiO  inches,  and 
contained  1,248  pages. 

The  details  of  this  undertaking  are  so  many  and  so 
complex  that  they  must  be  deferred  to  a  subsequent 
volume,  for  which  the  writer  has  for  several  years 
been  gathering  data.  This  work  will  (D.  V.)  appear 
under  the  title,  "The  Life  and  Labors  of  the  two 
Christopher  Sowers." 

The  difficulties  of  the  undertaking  are  stated  by  his 
own  descendant  as  follows:  "Stereotyping  had  not 
been  invented  and  the  magnitude  of  the  undertaking 
at  that  time  can  now  be  scarcely  estimated.  Only 
forms  of  four  pages  could  be  set  up  at  a  time,  on 


(i)  See  advertisement  of  this  in  Bradford's  Mercury.  March   1742. 


BIBLJA, 


3Ja*  Kr  £itutf(?Kn  Urttcft^ung 

mim  Suffers, 


9}>it    jebe&    gapitcr^    fur^en    <5umnwrtfit  ^    mi* 
<De^  t>ritrcjt  lm^  incrten  ^u*^  €frd  anli  bc^ 

iniltcn    '^^iicljs    Per   •JDlaccaMer. 


t<^.^^^w-..^..,>-^-?- 


@erinaiUOiDn: 


JV//«  Pajj-i;  of  Saur  Bible,  1743. 


The  Two  Christoplicr  Sowers. 


373 


which  the  sheets  for  the  whole  edition  would  be 
printed,  when  the  types  were  distributed  before  com- 
mencing the  next  form.  Finding  his  supply  of  types 
insufificient  even  for  this,  he  contrived  moulds  and 
commenced  casting  his  own  types.  He  also  made 
paper,   compounded    his   own   printers'   ink,  bound   his 


Anvil  on  -which  Matrices  were  Forged  for  the  Type  of  the 
Saiir  Bible  of  1-43. 


books,  besides  various  other  employments  in  which 
his  services  could  be  made  useful.  Indeed,  like  a 
sensible  immigrant  in  a  new  country,  he  refused  no 
employment  in  which  his  ready  ingenuity  and  abilities 
were  needed.  He  enlarged  and  increased  his  business 
of  publishing  until  his  publications  in  the  German  and 


374  History  of  the  Brctlirai. 

English  languages  numbered  over  two  hundred  differ- 
ent works,  mainly  of  a  religious  character."^') 

This  Bible  was  issued  forty  years  before  Robert 
Aitken  published  the  first  English  Bible  in  America. 
The  type  that  Sower  made  were  cast  in  a  matrix 
forged  in  his  own  machine  shop  by  his  employee, 
Flickenstein.  The  anvil  upon  which  these  moulds 
were  made  was  long  held  in  regard  by  Frederick 
Flickenstein,  son  of  the  former,  and  at  the  latter's 
death  it  passed  into  the  possession  of  the  late  Jabez 
Gates,  in  whose  family  it  now  is  and  through  whose 
courtesy  a  photograph  of  it  is  here  reproduced.  To 
the  more  than  two  hundred  works  from  his  press  from 
1739  to  1758  one  cannot  even  refer.  They  cover  a 
wide  range  of  subjects  and  made  him  easily  the  fore- 
most sower  of  good  seed  in  Colonial  America. 

A  brief  summary  of  his  many  activities  fol- 
lows i^^)  Could  you  have  entered  any  German  home 
from  New  York  to  Georgia  in  1754  and  asked,  "Who 
is  Christoph  Saur?" — you  would  ha\-e  learned  that  in 
every  German  home  the  Bible,  opened  morning  and 
evening,  was  printed  in  1743  by  Christoph  Saur;  that 
the  sanctuar}'  and  hearth  were  wreathed  in  music 
from  the  Davidisclie  Psaltcrspiel,  printed  by  Christoph 
Saur;  that  the  family  almanac,  rich  in  medicinal  and 
historic  data,  and  containing  the  daily  weather  guide 


(i)  Address  of  Charles  G.  Sower  at  Germantown,  Pa.,  Jan.  i,  1899. 
(2)  From  Inaugural  .Address  of  the  writer  as  President  of  the  State  Teach- 
ers' Association  of  Pennsylvania,  Bellefonte,  Pa.,  July  5,  1898. 


Tlie  Tzvo  Christopher  Sozucjs.  375 

of  the  family,  was  printed  by  Christoph  Saur  in  1739, 
and  every  )'ear  thereafter  until  his  death  in  1758, 
and  then  by  his  son  until  1778;  that  the  religious 
magazine,  prized  with  pious  ardor  and  read  with 
profound  appreciation,  was  printed  by  Christoph  Saur; 
that  the  secular  newspaper,  containing  all  the  current 
domestic  and  foreign  news,  linking  the  farm  of  the 
German  with  the  whole  wide  world,  was  printed  from 
1739  by  Christoph  Saur;  that  the  ink  and  paper  used 
in  sending  letters  to  loved  ones  across  the  sea  came 
from  the  shop  of  Christoph  Saur,  and  was  of  his  own 
manufacture;  that  the  new  six-plate  stove,  glowing  in 
the  long  winter  evenings  with  warmth  and  welcome, 
was  invented  and  sold  by  Christoph  Saur;  that  the 
medicine  that  brought  health  to  the  sick  was  com- 
pounded by  Dr.  Christoph  Saur;  that  the  old  clock, 
telling  the  hours,  the  months  and  phases  of  the  moon, 
in  yon  corner  of  the  room,  was  made  by  Christoph 
Saur;  that  almost  every  book  upon  the  table  was 
printed  by  Christoph  Saur,  upon  his  own  pi-ess,  with 
type  and  ink  of  his  own  manufacture,  and  bound  in 
his  own  bindery;  that  the  dreadful  abuses  and  oppres- 
sions they  suffered  in  crossing  the  Atlantic  had  been 
lessened  by  the  heroic  protests  to  Governor  Denny  of 
one  man,  and  that  man  was  Christoph  Saur;  that  the 
sick  emigrants  upon  landing  at  Philadelphia  were  met 
by  a  warm  friend  who  conveyed  them  in  carriages  to 
his  own  house,  and  without  money  and  without  price 
nursed  them  to  health,  had  the  Gospel  of  the  Savior 


376  History  of  the  Brcthre?i. 

preached  to  them,  and  sent  them  rejoicinfr  and  healed 
to  their  wilderness  homes,  and  that  friend  was  Chris- 
toph  Saur:  that,  in  short,  the  one  grandest  German  of 
them  all,  loved  and  followed  most  devotedly,  was 
Christoph  Saur,  the  Good  Samaritan  of  Germantown. 

As  the  warm  champion  of  the  German  emigrants  he 
won  their  universal  love  and  respect.  His  paper  was 
potent  in  the  political  life  of  the  colony.  He  always 
stood  with  the  Quakers  as  opposed  to  war  and  led  an 
aggressive  campaign  against  all  oppression.  His  two 
letters  to  Governor  Denny  of  Pennsylvania  are  typical 
of  the  man,  and  they  must  close  this  sketch. 

Trials  of  Early  German  Emigrants. 

Germantown,  Pa.,  March  15th,  1755. 
Honored  a?id  Beloved  Sir: — 

Confidence  in  your  wisdom  and  clemency  made  me 
so  free  as  to  write  this  letter  to  you.  I  would  not 
have  it  that  anybody  should  know  these  private  lines, 
otherwise  it  would  have  become  me  to  get  a  hand  able 
to  write  in  a  proper  manner  and  style  to  a  person  as 
your  station  requireth. 

It  is  now  thirty  years  since  I  came  to  this  Province, 
out  of  a  country  where  no  liberty  of  conscience  was, 
nor  humanity  reigned  in  the  house  of  my  then  country 
lord,  and  where  all  the  people  are  owned  with  their 
bodies  to  the  lord  there,  and  are  obliged  to  work  for 
him  six  days  in  every  week,  viz.:  three  days  with  a 
horse,  and  three  days  with  a  hoe,  shovel  or  spade;  or 
if  he  cannot  come  himself,  he  must  send  somebody  in 


The  Tzuo  Christopher  Soivers.  377 

his  room  (or  stead).  And  when  I  came  to  this  Prov- 
ince and  found  everything  to  the  contrary  from  where 
I  came  from,  I  wrote  largely  to  all  my  friends  and  ac- 
quaintances of  the  civil  and  religious  liberty,  privi- 
leges, etc.,  and  of  the  goodness  I  have  heard  and  seen, 
and  my  letters  were  printed  and  reprinted,  and  pro- 
voked many  a  thousand  people  to  come  to  this  Prov- 
ince, and  many  thanked  the  Lord  for  it,  and  desired 
their  friends  also  again  to  come  here. 

Some  years  the  price  was  five  pistols^')  per  head 
freight,  and  the  merchants  and  the  captains  crowded 
for  passengers,  finding  more  profit  by  passengers  than 
by  goods,  etc. 

But  the  love  for  great  gain  caused  Steadman  to 
lodge  the  poor  passengers  like  herrings,  and  as  too 
many  had  not  room  between  decks,  he  kept  abundance 
of  them  upon  deck;  and  sailing  to  the  southward,  where 
the  people  were  at  once  out  of  their  climate,  and  for 
the  want  of  water  and  room,  became  sick  and  died 
very  fast,  in  such  a  manner  that  in  one  year  no  less 
than  two  thousand  were  buried  in  the  seas  and  in  Phil- 
adelphia. Steadman,  at  that  time,  bought  a  license  in 
Holland  that  no  captain  or  merchant  could  load  any 
as  long  as  he  had  not  two  thousand  loaded.  This  mur- 
dering trade  made  my  heart  ache,  especially,  when  I 
heard  that  there  was  more  profit  by  their  death  than 
by  carrying  them  alive.  I  thought  of  my  provoking 
letters  being  partly  the  cause  of  so  many  people's 
deaths.  I  wrote  a  letter  to  the  magistrate  at  Rotter- 
dam, and  immediately  the  " Mo^wpolium''  was  taken 
from  John  Steadman. 

Our  Legislature   was  also  petitioned,  and  a  law  was 


(i)   A  gold  coin  worth  from  S3  to  S5. 


0/ 


8  History  of  the  Brct]irc7i. 


made  as  good  as  it  is,  but  was  never  executed.  Mr. 
Spaffort,  an  old,  poor  captain,  was  made  overseer  for 
the  vessels  that  came  loaded  with  passengers,  whose 
salary  came  to  from  $200  to  $300  a  year,  for  conceal- 
ing the  fact  that  sometimes  the  poor  people  had 
but  twelve  inches  place  and  not  half  bread  nor  wa- 
ter. Spaffort  died,  and  our  Assembly  chose  one  Mr. 
Trotter  who  left  every  ship  slip,  although  he  knew 
that  a  great  many  people  had  no  room  at  all,  except  in 
the  long  boat,  where  every  man  perished.  There  were 
so  many  complaints  that  many  in  Philadelphia  and  al- 
most all  in  Germantown  signed  a  petition  that  our  As- 
sembly might  give  that  office  to  one  Thomas  Say,  ah 
English  merchant,  at  Philadelphia,  of  whom  we  have 
the  confidence  that  he  would  take  no  bribe  for  conceal- 
ing what  the  poor  people  suffered;  or,  if  they  will  not 
turn  Mr.  Trotter  out  of  office,  to  give  him  as  assistant 
one  Daniel  Mackinett,  a  shop-keeper  in  Philadelphia, 
who  speaks  Dutch  and  English,  who  might  speak  with 
the  people  in  their  language — but  in  vain,  except 
they  have  done  what  I  know  not. 

Among  other  grievances  the  poor  Germans  suffer  is 
one,  viz:  that  the  ignorant  Germans  agree  fairly  with 
merchants  at  Holland  for  seven  pistols  and  a  half; 
when  they  come  to  Philadelphia  the  merchants  make 
them  pay  what  they  please,  and  take  at  least  nine 
pistols.  The  poor  people  on  board  are  prisoners. 
They  durst  not  go  ashore,  or  have  their  chests  deliv- 
ered, except  they  allow  in  a  bond  or  paj'  what  they 
owe  not;  and  when  they  go  into  the  country,  they 
loudly  complain  there,  that  no  justice  is  to  be  had  for. 
poor  strangers.  They  show  their  agreements,  wherein 
is  fairly  mentioned  that  they   are  to  pay   seven  pistols 


The  Tzoo  Christopher  Sowers.  379 

and  a  half  to  Isaac  and  Zachary  Hoke,  at  Rotterdam, 
or  their  order  at  Philadelphia,  etc.  This  is  so  much 
practiced,  that  of  at  least  2,000  or  3,000  pounds  in 
each  year  the  country  is  wronged.  It  was  much  de- 
sired that  among  wholesome  laws,  such  a  one  may  be 
made  that  when  vessels  arrive,  a  commissioner  might 
be  appointed  to  inspect  their  agreement  and  judge  if 
7^  pistols  make  not  seven  and  a  half.  Some  of  the 
Assemblymen  were  asked  whether  there  was  no  rem- 
edy? They  answered,  "The  law  is  such  that  what  is 
above  forty  shillings  must  be  decided  at  court,  and  ev- 
ery one  must  make  his  own  cause  appear  good  and 
stand  a  trial."  A  very  poor  comfort  for  two  or  three 
thousand  wronged  people,  to  live  at  the  discretion  of 
their  merchants.  They  so  long  to  go  ashore,  and  fill 
once  their  belly,  that  they  submit  and  pay  what  is  de- 
manded; and  some  are  sighing,  some  are  cursing,  and 
some  believe  that  their  case  differs  very  little  from 
such  as  fall  into  the  hands  of  highwaymen  who  present 
a  pistol  upon  their  breast  and  are  desired  to  give  what- 
ever the  highwayman  pleaseth;  and  who  can  hinder 
them  thinking  so?  I,  myself,  thought  a  commission 
could  be  ordered  in  only  such  cases,  but  I  observed 
that  our  Assembly  has  more  a  mind  to  prevent  the  im- 
portation of  such  passengers  than  to  do  justice  to 
them;  and  seeing  that  your  honor  is  not  of  the  same 
mind,  and  intends  to  alter  the  said  bill,  I  find  myself 
obliged  to  let  your  Honor  know  the  main  points,  with- 
out which  nothing  will  be  done  to  the  purpose. 

I  was  surprised  to  see  the  title  of  the  bill,  which,  in 
my  opinion  is  not  the  will  of  the  crown,  nor  of  the 
proprietors;  neither  is  it  the  will  of  the  Lord,  who 
gives  an  open   way  that  the  poor  and   distressed,  the 


380  History  of  the  Brethren. 

afflicted,  and  any  people  may  come  to  a  place  where 
there  is  room  for  them;  and  if  there  is  no  room  for  any 
more,  there  is  land  enough  in  our  neighborhood,  as 
there  are  eight  or  nine  counties  of  Dutch  (German) 
people  in  Virginia,  where  many  out  of  Pennsylvania  are 
removed  to.  Methinks  it  will  be  proper  to  let  them 
come,  and  let  justice  be  done  to  them.  The  order  of 
the  Lord  is  such:  "Defend  the  poor  and  fatherless;  do 
justice  to  the  afflicted  and  needy,  deliver  the  poor  and 
needy,  and  rid  them  out  of  the  land  of  the  wicked." — 
Ps.  82. 

Beloved  sir,  you  are  certainly  a  servant  of  the  Lord 
our  God,  and  I  do  believe  that  you  are  willing  to  do 
what  lies  in  your  power;  but  I  am  ready  to  think,  that 
as  you  left  the  bill  to  your  counsellors,  you  will  not  be 
so  fully  informed  of  the  worst  of  the  grievances,  as 
one  of  them  has  a  great  share  of  the  interest.  If  these 
are  not  looked  particularly  into,  that  which  is  the  most 
complained  of,  viz:  that  the  captains  often  hurry  them 
away  without  an  agreement,  or  the  agreement  is  not 
signed,  or,  if  a  fair  agreement  is  written,  signed  and 
sealed,  it  will  not  be  performed,  and  must  pay  whatev- 
er they  please;  and  when  the  people's  chests  are  put 
in  stores  until  they  go  and  fetch  money  by  their 
friends,  and  pay  for  what  they  agreed  upon,  and  much 
more,  and  demand  their  chest,  they  will  find  it  opened 
and  plundered  of  part  or  all;  or  the  chest  is  not  at  all 
to  be  found  wherefore  they  have  paid,  and  no  justice 
for  them,  because  they  have  no  English  tongue,  and 
no  money  to  go  to  law  with  such  as  they  are;  and  that 
we  have  no  such  an  officer  as  will,  or  can  speak  with 
the  people — but  will  rather  take  pay   for  concealing 


The  Two  CJiristophcr  Sowers.  381 

their  grievances — and  who  will  speak  to  such  an  one, 
as  it  stands? 

The  law  is,  that  "  a  man  may  get  security  as  good  as 
he  can."  But  when  merchants  BIND  some  people  to- 
gether, whose  families  were  obliged  to  die,  and  who 
are  famished  for  want,  and  as  a  prisoner  at  the  vessel 
is  retained  and  forced  to  bind  himself — one  for  two  or 
three,  who  are  greatly  indebted  and  who,  perhaps, 
pays  his  own  debt  while  the  others  can't — he  is  forced 
to  go  out  of  the  country,  and  will  go  rather  than  go  to 
prison;  and  if  poor  widows  are  bound  for  others  much 
in  debt,  who  will  marry  such  a  one?  Must  she  not  go 
sorrowful  most  of  her  life  time? 

Formerly,  our  Assembly  has  brought  a  house  on  an 
island  in  the  river  Delaware,  where  healthy  people  will 
soon  become  sick.  This  house  might  do  very  well  in 
contagious  distempers,  but  if  a  place  were  allowed  on 
a  healthy,  dry  ground — where,  by  a  collection,  the 
Germans  might  build  a  house,  with  convenient  places, 
and  stoves  for  winter,  etc.;  it  would  be  better  for  the 
people  in  common  sickness,  where  their  friends  might 
attend  them  and  take  care  of  them.  They  would  do 
better  than  to  perish  under  the  merciless  hands  of 
these  merchants;  for  life  is  sweet. 

Beloved  sir,  I  am  old  and  infirm,  bending  with  my 
staff  to  the  grave,  and  will  be  gone  by  and  by,  and 
hope  that  your  Honor  will  not  take  it  amiss  to  have 
recommended  to  you  the  helpless.  We  beg  and  de- 
sire in  our  prayers  that  the  Lord  may  protect  you  from 
all  evil,  and  from  all  encroachments,  and  if  we  do  the 
like  unto  them  that  are  in  poor  condition  and  danger, 
we  may  expect  the  Lord  will  do  to  us  accordingly; 
but,  if  we  do  to  the  contrary,  how  can  we  expect  the 


382  History  of  the  Brethren. 

Lord's  protection  over  us?     For  he  promises  to  meas- 
ure to  us  as  we  do  measure, 

I  conclude  with  a  hearty  desire  that  the  Lord  will 
give  )our  Honor  wisdom  and  patience,  that  your  ad- 
ministration may  be  blessed,  and  in  His  time  give  you 
the  reward  of  a  good,  true,  and  faithful  servant.  And 
I  remain  your  humble  servant, 

Christoph  Saur, 

Printer  in  Germantown. 

Second  Letter. 

Germantown,  Pa.,  May  12th,  1755. 
Honored  and  Beloved  Sir: — 

Although  I  do  believe  with  sincerity,  that  you 
ha\e  at  this  time  serious  and  troublesome  business 
enough,  nevertheless,  my  confidence  in  your  wisdom 
and  patience  makes  me  write  the  following  defective 
lines,  whereby  I  desire  not  so  much  as  a  farthing  of 
profit  for  m)'self. 

When  I  heard  last  that  the  Assembly  adjourned,  I 
was  desirous  to  know  what  was  done  concerning  the 
Dutch  bill,  and  was  told  that  your  honor  have  con- 
sented to  all  points,  except  that  the  German  passen- 
gers need  not  have  their  chests  along  with  them;  and 
because  you  was  busy  with  more  needful  business,  it 
was  not  ended.  I  was  sorry  for  it,  and  thought, 
either  your  Honor  has  not  good  counselors,  or  you 
can't  think  of  the  consequences,  otherwise  you  could 
not  insist  on  this  point.  Therefore  I  hope  you  will 
not  take  it  amiss  to  be  informed  of  the  case,  and  of 
some  of  the  consequences,  viz: — The  crown  of  Eng- 
land found  it  profitable  to  peopling  the  American 
colonics;    and    for    the    encouragement    thereof,    the 


Tlic  Tzvo  Christopher  Sozvers.  383 

coming  and  transportation  of  German  Protestants  was 
indulged,  and  orders  were  given  to  the  officers  at  the 
customhouses  in  the  parts  of  England,  not  to  be 
sharp  with  the  vessels  of  German  passengers — know- 
ing that  the  populating  of  the  British  colonies  will,  in 
time  to  come,  profit  more  than  the  trifles  of  duty  at 
the  customhouses  would  import  in  the  present  time. 
This  the  merchants  and  the  importers  experienced. 

They  filled  the  vessels  with  passengers,  and  as 
much  of  the  merchants'  goods  as  they  thought  fit,  and 
left  the  passengers'  chests,  &c.,  behind;  and  sometimes 
they  loaded  vessels  wholly  with  Palatines'  chests.  But 
the  poor  people  depended  upon  their  chests,  wherein 
was  some  provision,  such  as  they  were  used  to,  as 
dried  apples,  pears,  plums,  mustard,  medicines,  vine- 
gar, brandy,  gammons,  butter,  clothing,  shirts  and 
other  necessary  linens,  money,  and  whatever  they 
brought  with  them;  and  when  their  chests  were  left 
behind,  or  shipped  in  some  other  vessel  they  had  lack 
of  nourishment.  When  not  sufficient  provision  was 
shipped  for  the  passengers,  and  they  had  nothing 
themselves,  they  famished  and  died.  When  they 
arrived  alive,  they  had  no  money  to  buy  bread,  nor 
anything  to  sell.  If  they  would  spare  clothes,  they 
had  no  clothes  nor  shirt  to  strip  themselves,  nor  were 
they  able  to  cleanse  themselves  of  lice  and  nastiness. 
If  they  were  taken  into  houses,  trusting  on  their 
effects  and  money,  when  it  comes,  it  was  either  left 
behind,  or  robbed  and  plundered  by  the  sailors  behind 
in  the  vessels.  If  such  a  vessel  arrived  before  them,  it 
was  searched  by  the  merchants'  boys,  &c.,  and  their 
best  effects  all  taken  out,  and  no  remedy  for  it.  And 
this  last  mentioned  practice,  that  people's  chests  are 


I 


384  History  of  the  BrctJirau 

opened  and  their  best  effects  taken  out,  is  not  only  a  1 

practice   this   t\venty-fi\'e,    twenty,    ten    or   five    years,  " 

or  sometime  only;  but  it  is  the  common  custom  and 
daily  complaints  to  the  week  last  past;  when  a  pious 
man,  living  with  me,  had  his  chest  broken  open  and 
three  fine  shirts  and  a  flute  taken  out.  The  lock  was 
broken  to  pieces,  and  the  lid  of  the  chest  split  with 
iron  and  chisels.  Such,  my  dear  Sir,  is  the  case,  and 
if  your  honor  will  countenance  the  mentioned  prac- 
tices, the  consequence  will  be,  that  the  vessels  with 
passengers  will  be  filled  with  merchants'  goods,  wine, 
&c.,  as  much  as  possible,  and  at  the  king's  custom 
they  will  call  it  passengers'  drink,  and  necessaries  for 
the  people,  their  household  goods,  &c.,  which  will  be 
called  free  of  duty.  And  if  they  please  to  load  the 
vessels  only  with  chests  of  passengers  and  what  lies 
under  them,  that  will  be  called  also  free  of  duty  at 
the  customhouses;  and  as  there  are  no  owners  of  the 
chests  with  them,  and  no  bill  of  loading  is  ever  given, 
nor  will  be  given,  the  chests  will  be  freely  opened  and 
plundered  by  the  sailors  and  others,  and  what  is  left 
will  be  searched  in  the  stores  by  the  merchants'  boys 
and  their  friends  and  acquaintances.  Thus,  by  the 
consequence,  the  king  will  be  cheated,  and  the  smug- 
glers and  store-boys  will  be  glad  of  your  upholding 
and  encouraging  this,  their  profitable  business;  but  the 
poor  sufferers  will  sigh  or  carry  a  revenge  in  their 
bosoms,  according  as  they  are  godly  or  ungodly,  that 
such  thievery  and  robbery  is  maintained. 

If  such  a  merchant  should  lose  thirty,  forty,  fifty,  or 
ten  thousand  pounds,  he  may  have  some  yet  to  spend 
and  to  spare,  and  has  friends,  but  if  a  poor  man's 
chest  is  left  behind,  or  plundered  either  at  sea  or  in 


The  Tivo  Cliristophcr  Sozvcrs.  385 

the  stores,  he  has  lost  all  he  has.  If  a  rich  man's 
store,  or  house,  or  chest  is  broken  open  and  robbed  or 
plundered  there  is  abundance  of  noise  about  it;  but  if 
1000  poor  men's  property  is  taken  from  them,  in  the 
manner  mentioned,  there  is  not  a  word  to  be  said. 

If  I  were  ordered  to  print  advertisements  of  people 
who  lost  their  chests,  by  leaving  them  behind  against 
their  will,  or  whose  chests  were  opened  and  plundered 
at  sea,  when  they  were  sent  after  them  in  other  ves- 
sels,   or    whose    were    opened   and    plundered   in    the 
stores  at  Philadelphia — should  come  and  receive  their 
value    for   it    (not   fourfold)  but  only  single  or  half; 
your  honor  would  be  wondering  of  a  swarm  from  more 
than   two  or  three   thousand  people.     But  as  such  is 
not  to  be  expected,  it  must  be  deferred  to  the  decision 
of  the  great,  great,  long,  long  day,  where  certainly  an 
impartial  judgment  will  be  seen,  and  the  last  farthing 
must  be  paid,  whereas,  in  this  present  time,  such  poor 
sufferers  had,  and  will  have  no  better  answer  than  is 
commonly   given:   "Can   you   prove   who   has  opened 
and  stolen  out  of  your  chest?"  or  "  Have  you  a  bill  of 
loading?"  this  has  been  the  practice  by  some  of  the 
merchants    at    Philadelphia,    and-  if   it   must  continue 
longer,  the   Lord  our  God  must  compare  that  city  to 
her  sister  Sodom,   as  he  said:   "Behold,  this  was  the 
iniquity  of  Sodom:  pride,  fullness  of  bread,  and  abun- 
dance   of    idleness    was    in     her.      Neither    did    she 
strengthen  the  hand  of  the  poor  and  needy  (Ezekiel 
16:  49)  but  rather  weakened  the  hand  of  the  poor  and 
needy."     (18:2.) 

We  have  at  this  time,  especially,  need  to  call  upon 
the  Lord  for  his  protection;  but  in  the  meantime  we 
ought  to  cleanse  our  hands  and  if  we  will  not,  he  will 


386 


History  of  the  BretJireii. 


answer  us  hereafter:  "And  when  you  spread  forth 
your  hands,  I  will  hide  mine  eyes  from  )ou.  Yea, 
when  you  make  many  prayers,  I  will  not  hear,  because 
your  hands  are  full  of  blood." 

P.  S:,  June  12. — Beloved  Sir: — If  the  Lord  of  all  the 
Hosts  shall  bless  your  administration,  you  must  have 
regard  for  His  direction  (Psalm  82)  more  than  to  any 
of  your  counselors;  who  may  give  you  counsels  more 
proper,  where  they  have  no  interest  in  it  for  them- 
selves. Permit  me  to  say  if  somebody  were  to  give 
me  counsels  directly  against  the  will  of  the  Lord,  and 
against  the  interest  of  our  gracious  king,  to  cheat  him, 
and  against  the  welfare  of  this  province,  and  to  the 
dishonor  of  my  character,  I  would  think  little  of  him 
or  them. 

The  Lord  bless  our  good  king,  and  all  his  faithful 
ministers,  and  your  Honor,  and  protect  the  city  of 
Philadelphia  and  country,  from  all  incursions  and 
attempts  of  enemies.  But  if  you  should  insist  against 
a  remedy  for  the  poor  Germans'  grievances — although 
no  remedy  is  to  be  had  for  that  which  is  past — and  an 
attempt  of  enemies  should  ensue  before  the  city  of 
Philadelphia,  you  will  certainly  find  the  Germans 
faithful  to  the  English  nation;  as  you  might  have  seen 
how  industrious  they  are  to  serve  the  king  and  gov- 
ernment, for  the  protection  of  their  substance,  life,  and 
liberties.  But,  as  there  are  many  and  many  thousands 
who  have  suffered  injustice  of  their  merchants  at 
Philadelphia,  it  would  not  be  prudent  to  call  on  them 
all  for  assistance,  as  there  are  certainly  many  wicked 
among  the  Germans;  which,  if  they  should  find  them- 
selves overpowered  by  the  French,  I  would  not  be 
bound  for  their  behavior,  that  they  would  not  make 


The  Tivo  Christopher  Sowers.  387 

reprisals  on  them  that  picked  their  chests  and  forced 
them  to  pay  what  they  owed  not!  and  hindered  yet  the 
remedy  for  others.  No!  if  they  were  all  Englishmen 
who  suffered  so  much,  I  would  much  less  be  bound 
for  their  good  behavior. 

Pray,  sir,  don't  look  upon  this  as  a  trifle;  for  there 
are  many  Germans,  who  have  been  wealthy  people  in 
Germany,  who  have  lost  sixty,  eighty,  one,  two,  three, 
four  hundred  to  a  thousand  pounds'  worth,  by  leaving 
their  chests  behind,  or  were  deprived  and  robbed  in 
the  stores,  of  their  substance,  and  are  obliged  now  to 
live  poor,  with  grief.  If  you  do  scruple  the  truth  of 
this  assertion,  let  them  be  called  in  the  newspaper, 
with  hopes  for  remedies,  and  your  Honor  will  believe 
me;  but  if  the  Dutch  (German)  nation  should  hear  that 
no  regard  is  for  them,  and  no  justice  to  be  obtained, 
it  will  be  utterly  in  vain  to  offer  them  free  schools — 
especially  as  they  are  to  be  regulated  and  inspected 
by  one  who  is  not  respected  in  all  this  Province. 

I  hope  your  Honor  will  pardon  my  scribbling;  as  it 
has  no  other  aim  than  a  needful  redressing  of  the 
multitude  of  grievances  of  the  poor  people,  and  for 
the  preserving  of  their  lives  and  property,  and  that 
the  Germans  may  be  adhered  to  the  friendship  of  the 
English  nation,  and  for  securing  the  honor  of  your 
Excellency,  and  not  for  a  farthing  for  your  humble 
servant  Christoph  Saur, 

Printer  in  Germantown. 

T/te  Second  Christopher  Sower,  Elder  of 
the  Brethreit  Church. 

"  I  was  born  on  the  26th  of  September,  1721,  in  the 
town  of  Laasphe  in  Witgenstein,  about  six  hours  from 


388  History  of  the  Brethren. 

Marburc^."  Such  is  the  brief  record  in  his  own  diary 
of  the  birth  of  Christopher  Sower,  whose  influence  in 
the  church  of  the  German  Baptist  Brethren  is  without 
a  parallel,  and  whose  influence  among  the  Germans  of 
Colonial  Pennsylvania  made  him  the  peer  of  his  own 
distinguished  father,  of  Pastorius,  and  Weiser,  and 
Muhlenberg. 

He  came  to  America  with  his  parents  in  1724;  lived 
with  them  in  Germantown  for  two  years;  removed  to 
Lancaster  county  in  1726;  and  returned  to  German- 
town  with  his  father  in  1731. 

And  now  at  ten  years  of  age  he  is  practically  a 
motherless  boy.  His  mother  had  entered  the  Ephrata 
Society  sisterhood.  He  was  sent  by  his  father  to 
the  best  German  school  in  Germantown. 

He  was  a  pupil  of  the  pious  Mennonite,  Christopher 
Dock,  in  whose  school  he  was  so  well  taught  that 
there  sprang  up  in  his  young  heart  an  abiding  love, 
not  only  for  his  noble  teacher,  but  also  for  true  edu- 
cation. 

In  a  corner  of  the  old  Mennonite  cemetery,  on 
Germantown  avenue,  stood  the  old  log  meetinghouse 
in  which  Dock  taught  and  Sower  studied.  Dock's 
plan  of  instruction  was  so  unique  that  the  elder  Sower, 
as  early  as  1749,  urged  Dock  to  write  a  treatise  on 
education.  This  Dock  did  after  many  conscientious 
misgivings;  but  he  requested  Sower  not  to  publish 
the  volume  until  the  death  of  the  author.  After  the 
first  Sower's  death  in  1758,  Bishop  Sower  urged  Dock 


The  Tzvo  CJiristoplicr  Sow  as. 


3S9 


to  allow  his  work  to  be  printed.  Not  until  1769  did 
the  pious  old  schoolmaster  consent.  Then  the  man- 
uscript was  lost. 

After    faithful    search    it    was    found,    and    Dock's 
devoted  pupil   became   the   publisher  of  the    volume. 


Desk  and  Bench  Used  in  Christopher  Dock's  School  in  Germaniount 


It  is  the  first  book  on  education  printed  in  America. 
It  was  published  in  1770,  with  an  extended  preface  on 
education  by  Bishop  Sower. 

The  young  man  attended  the  services  of  the  Breth- 
ren, heard  sermons  from  Alexander  Mack,  the  founder 
of  the  church,  and  as  a  curious  child  of  fourteen  saw 


390  History  of  the  Brethren. 

the  pious  man  borne  to  his  grave  in  the  old  Concord 
burying  ground.  He  also  heard  Elder  Becker  and 
other  leaders.  These  influences  in  due  time  led  him 
to  the  acceptance  of  the  truth,  and  to  membership 
in  the  church.  "I  was  born  anew  through  holy 
baptism  on  the  24th  of  February,  1737."^'^  And  now 
at  the  age  of  sixteen  he  begins  the  Lord's  work.  This 
he  never  laid  down  for  the  space  of  fifty  years,  years 
of  toil  and  years  of  sacrifice;  and  yet,  years  of  joyous 
service  for  the  Lord  he  loved  and  for  the  church  he 
loved. 

In  1743,  in  harmony  with  the  custom  of  his  day  he 
removed  himself  from  his  father's  house  and  began  to 
plan  for  himself.  He  was  of  age.  In  his  own  house 
he  gave  himself  to  meditation  and  to  prayer.  These 
devotions,  known  only  to  God,  were  by  Him  answered 
in  the  return  of  his  mother  to  her  own  home.  She 
came  to  him  in  November,  1744,  and  on  June  20,  1745, 
he  was  rejoiced  to  see  his  parents  happily  reunited 
in  their  home  in  Germantown.  In  his  own  house  he 
was  joined  on  the  i8th  of  May,  1745,  by  George 
Schreiber,  and  on  February  24,  1746,  by  Philip  Weber 
[Weaver].  His  life  of  usefulness  was  thus  prepared 
for  by  years  of  consecrated  devotions.  The  spirit  of 
God  moved  his  Christian  friends,  and  in  May,  1747, 
he  was  made  a  deacon  of  the  Germantown  congrega- 
tion.    His  work  was  so  well  done  that  on  June   i,  1748, 


(i)  These  words  are  from  his  MS.  Diary  in  the  possession  of  the  writer. 


The  Tzco  Christopher'  Sozvcrs.  391 

he  was  called  to  Ije  one  of  the  four(^)  brethren  to  have 
charge  ( Versoj'gting)  over  the  congregation.  That 
this  was  a  tentative  call  is  shown  by  the  fact  that  in 
one  week,  namely  on  June  7,  1748,  he,  together  with 
Alexander  Mack,  had  placed  upon  him  the  oversight 
of  the  congregation.  This  action  was  taken,  I  have 
reason  to  believe,  because  Elder  Peter  Becker  at  this 
time  removed  to  his  daughter's  home  on  the  Skippack. 
Note,  however,  that  these  two  young  elders  were  only 
called  to  the  eldership  o?i  trial. 

It  will  be  seen  from  this  that  there  was  no  such 
practice  as  at  present,  of  advancing  ministers  to  the 
second  degree  of  the  ministry.  There  was  no  second 
degree.  The  elected  minister  was  allowed  only  to 
exhort,  then  he  was  advanced,  o?i  trial,  to  the  elder- 
ship. If  his  trial  were  not  satisfactory,  he  remained 
an  elder  in  name  but  not  in  oversight.  If  his  minis- 
try were  successful  and  approved,  later  on  he  was 
ordained  with  the  imposition  of  hands  and  became  an 
elder  in  fact  and  in  function. 

In  this  trial  state  the  minister  was  allowed  to  bap- 
tize and  to  officiate  at  marriages.  It  was  so  in  this 
case.  As  elder  on  trial,  Christopher  Sower  admin- 
istered holy  baptism  for  the  first  time,  November  3, 
1748;  about  five  months  after  his  call  to  the  eldership 
and  nearly  five  years  before  his  ordination.  The  per- 
sons baptized  by  him  on  this  occasion  were  Elizabeth 


(i)  These  four  were  Peter  Becker,  Alexander  Mack,  Christopher  Sower,  and, 
I  am  inclined  to  think,  Daniel  Letterman. 


392 


History  of  the  Brctliren. 


Weisz  [White(?)],  Catharine  Buchmarin  and  Susanna 
Miller.  He  also  officiated  on  January  i,  1749,  at  the 
marriage  of  his  associate  elder  on  trial  to  Elizabeth 
Neiss. 

Here  then  is  the  evolution  of  the  ministry  in  the 
second  degree  among  the  Brethren.  Later  in  the 
history  of  the  church  this  eldership  on  trial  was  modi- 
fied into  ministry  in  the  second  degree. 

In  his  own  house  he  was,  as  we  have  seen,  com- 
panioned by  two  brethren.  George  Schreiber  moved 
away  from  him  on  July  7,   1749,  and  Philip  Weber  on 


June  7,  1751.  In  the  meantime  Brother  Henry  Weber 
joined  him  November  24,  1749,  and  li\'ed  with  him 
until  June  10,  1751.  This  last  removal  was  due  to 
the  fact  that  the  young  man  was  no  longer  single.  On 
April  I,  1 75 1,  he  was  married  to  Catherine  Sharpnack, 
Elder  Alexander  Mack  performing  the  ceremony. 
October  12,  1752,  their  home  was  gladdened  by  the 
birth  of  a  daughter,  Christina.  Two  months  later, 
December  14,  1752,  he  saw  his  mother  "blessedly  fall 
asleep  in  heaven." 

On  June    10,    1753,  the  congregation  met  in  solemn 
services  and  Elder  Peter  Becker,  now  old  and  feeble, 


TJie  Two  Christopher  Sozacrs.  393 

laid  his  hands  upon  the  head  of  Christopher  Sower 
and  ordained  him  to  the  eldership.  At  the  same  time 
Alexander  Mack  was  likewise  ordained  and  Henry 
Schlingluff  was  made  a  deacon  by  the  same  apostolic 
hand-laying. 

The  next  year,  1754,  his  father  transferred  to  the 
young  man  the  publication  of  English  books,  the 
father  continuing  to  publish  during  his  life  the  Ger- 
man books  for  which  his  press  was  famous.  In  1754, 
young  Sower  issued  his  first  publication  "Christian 
Education,"  which  edition  is  now  exceedingly  rare. 
In  the  same  year  he  issued  "The  Pennsylvania  Town 
and  Countrymen's  Almanac  for  1755,"  which  he  con- 
tinued until  after  his  father's  death.  Like  all  the  early 
ministers  he  gave  his  services  to  the  church  freely  and 
free.  He  gained  his  livelihood  and  amassed  a  fortune 
in  the  printing  business  and  in  the  compounding  of 
medicines,  for  he  had  learned  the  practice  of  medicine 
and  the  compounding  of  drugs  from  his  father  who 
was  a  skilled  professional  man. 

Some  would-be  historians  have  doubted  the  cor- 
rectness of  this  position  and  declare  that  Sower  never 
did  compound  medicines,  but  simply  sold  drugs  from 
his  store  in  Germantown.  But  he  had  no  store.  He 
had  a  printing  office,  a  paper  mill,  a  type  foundry,  a 
bookbindery,  an  apothecary  shop,  and  a  clock  fac- 
tory. To  fortify  himself  on  the  point  that  Sower 
was  an  apothecary  the  writer  made  a  careful  search  of 
the  old  garrets  in  the  vicinity  and  found  ample  and 


394  History  of  the  Brethren. 

unexpected  evidence  of  the  existence  of  an  apothe- 
car\'  outfit.  At  the  sale  of  Sower's  effects  in  1778, 
his  equipment  was  scattered.  After  one  hundred  and 
twenty-one  )-ears  the  following  have  been  found: 
A  pair  of  scales  with  weights,  a  small  bottle,  two  large 
bottles,  and  three  wooden  drug  boxes.  These  were 
all  purchased  at  his  sale.  But,  says  the  skeptic,  how 
do  we  know  these  articles  were  really  his?  They  may 
not  have  been  purchased  at  his  sale.  Let  us  see. 
One  of  these  drug  boxes,  in  the  possession  of  A.  H. 
Cassel,  was  given  to  him  by  the  Leibert  family,  who 
say  it  was  bought  by  Peter  Leibert  at  the  Sower  sale. 

These  boxes,  moreover,  were  in  three  sizes, — quart, 
half-gallon,  and  gallon.  They  were  made  for  Sower 
by  Heinrich  Fry,  an  expert  wood-turner,  who  came  to 
Pennsylvania  as  early  as  the  days  of  Penn.  He  made 
them  for  the  first  Sower.  This  should  be  conclusive. 
But  still  more  remarkable  is  the  fact  that  one  of  the 
three  boxes  now  in  my  possession  contained  assa- 
foetida.  To  prevent  the  odor  from  escaping,  the 
inside  of  the  lid  was  filled  with  a  scrap  of  paper  which 
made  a  perfect  seal.  Upon  this  paper  the  writer 
noticed  a  stain.  Then  carefully  removing  the  paper 
he  was  rejoiced  to  find  upon  it  these  words  in  a  plain 
hand,  "Christopher  Sower,  Printer,  Germantown,  Pa." 
This  is  absolute  proof. 

The  owner,  Christopher  Sower,  had  placed  that  pa- 
per in  his  box  little  dreaming  that  in  doing  so  he 
would  vindicate  his  professional   life   from  the  asper- 


■<. 


TJic  Tico  CJiristoplicr  Sozvcrs.  397 

sion  of  over-zealous  and  inaccurate  compilers  of  his- 
toric data. 

It  was  a  severe  blow  to  the  younger  Sower  to  be 
obliged  to  see  his  father  die.  The  sad  event  is  record- 
ed in  his  diary  as  follows:  "Sept.  25,  1758,  my  dear 
father  has  fallen  asleep  in  heaven, — his  age,  sixty-four 
years." 

By  this  death  Elder  Sower  became  the  sole  owner  of 
the  immense  business  concerns  of  his  father.     Prior  to 


this  he  was  in  charge  of  the  English  publications  and 
of  the  bindery.  Now  he  becomes  owner  and  manager 
of  the  estate.  He  not  only  maintained  the  honorable 
record  of  his  father,  but  he  enlarged  the  business  to 
proportions  far  beyond  that  of  any  similar  enterprise 
in  colonial  America. 


398  History  of  the  Brethren. 

The  first  issue  of  the  German  newspaper  under  the 
son's  management  contained  the  following  notice: 

The  old  and  well-known  printer  Christopher  Sower 
departed  this  life  Sept.  25th,  in  the  64th  year  of  his 
age,  and  after  he  had  lived  in  this  country  34  years. 

He  was  at  all  times  both  cordial  and  kind  both  to 
friends  and  enemies.  He  was  not  set  up  on  account  of 
his  cleverness.,  but  rather  kept  himself  lowly.  Work- 
ing continually  for  the  liberty  and  prosperity  of  the 
country,  he  was  not  to  be  turned  aside  from  this  pur- 
pose either  by  reward  or  by  the  flattery  of  the  great. 

His  unswerving  fidelity  to  the  course  he  marked 
out  for  himself  drew  down  upon  him  the  hate  of  both 
great  and  little  people,  of  the  people  who  would  glad- 
ly have  seen  this  country,  as  regards  temporal  things, 
brought  into  a  condition  of  servitude  and  sla\er}-,  and 
spiritually  into  obscurity  and  darkness,  so  as  to  ha\'e  a 
better  field  for  their  dark  operations. 

But  he  feared  their  hate  as  little  as  he  sought  their 
favor,  and  keeping  a  watchful  eye  upon  things,  he  ex- 
posed their  plans,  as  often  as  he  discovered  them. 

In  the  meantime,  the  number  of  those  who  sought 
his  downfall  has  continued  to  increase,  so  that  they 
form  now  a  society  calling  themselves  by  the  name  of 
"Watchmen."  And  in  truth  they  are  watchmen  (but 
of  the  kind  of  whom  the  Prophet  Isaiah  speaks), 
"  The)'  lie  in  wait  to  make  trouble."     Isa.  29:20. 

These  Wdchter  have  been  looking  forward  to  the 
time  when  Ch.  Saur  would  be  dead.  Their  game 
would  then  be  easily  won;  and  so  they  have  held  to 
their  purposes,  at  the  same  time  striving  to  extend 
their  poisonous  doctrines. 


The  Tico  Christoplicr  Soiccrs.  399 

Such  people,  however,  should  remember  that  there 
is  a  God  who  sees  the  thoughts  of  men,  that  their 
thoughts  are  vain — and  who  is  able  to  frustrate  their 
plans. 

They  should  remember,  too,  that  many  hot  coals 
often  lie  hidden  under  the  ashes,  and  moderate  their 
rejoicing  at  this  time,  for  their  godless  watchfulness 
will  redound  to  their  own  shame  and  dishonor. 

Meanwhile,  I  find  myself  impelled  also  to  watchful- 
ness, but  out  of  love  to  God,  and  according  to  the 
power  which  God  has  given  me  to  serve  my  neighbor 
with  the  gifts  which  He  has  given  me. 

I  had,  indeed,  rather  have  earned  my  bread  by  con- 
tinuing in  the  bookbinding  business  and  so  have 
avoided  the  burdens  and  responsibilities  of  a  printer. 
This  would  have  been  much  easier;  but  so  long  as 
there  is  no  one,  to  whom  I  can  trust  the  printing  busi- 
ness, I  find  it  laid  upon  me  for  God  and  for  my  neigh- 
bors' sake,  to  continue  it,  until  it  may  please  Provi- 
dence to  give  me  a  helper;  one  of  whom  I  feel  sure, 
dwells  in  the  fear  of  the  Lord,  so  that  he  could  not  be 
moved,  either  for  money  or  flattery,  to  print  anything 
that  would  not  honor  God  and  contribute  to  the  coun- 
try's best  welfare. 

It  shall  be  my  constant  endeavor  to  hold  the  paper 
up  to  this  standard,  and  as  I  have  advised  the  enemies 
of  the  truth  to  moderate  their  joy,  so  now  I  advise 
the  friends  and  well-wishers  of  this  good  man  to  mod- 
erate their  sorrow. 

That  which  is  gone  from  us  comes  not  back  again, 
and  we  will  see  that  what  Sirach  says  is  also  true. 
Sirach  30:  4,  5,  6. 

Although  I  am  not,  nor  dare   I  hope  to  be  so  richly 


400  History  of  the  Brethren. 

gifted  as  my  father,  I  will  nevertheless  faithfully  use 
that  which  is  given  me,  and  because  I  know  that  I,  as 
well  as  m}'  father  (and  indeed  many  besides  him) 
must  pass  through  both  good  and  bad  report,  I  am 
prepared  for  it,  and  will  not  allow  this  or  that  to  re- 
strain me  from  doing  what  I  believ^e  to  be  right  and 
good.  From  these  few  words  the  thoughtful  will  see 
what  they  may  expect  of  me  now  and  in  the  future. (^) 
I  remain  my  dear  reader's  sincere  and  faithful  friend. 

Christopher  Saur,  Jr. 

I  am  aware  that  the  Germantown  congregation  is, 
by  some  so-called  historians,  reported  to  have  almost 
disintegrated  after  the  death  of  Alexander  Mack,  in 
1735.  Such  is,  however,  not  the  case.  The  congrega- 
tion was  unique  among  the  colonial  churches. 

It  was  situated  in  a  suburban  village.  The  member- 
ship was  largely  made  up  of  artisans  and  men  of  af- 
fairs. All  the  other  congregations  were  membered  by 
agriculturists.  The  result  was  that  the  rural  congrega- 
tions were  vastly  more  closely  affiliated,  one  with  an- 
other. Germantown  stood  isolated,  but  by  no  means 
weak,  weakening,  or  neglected.  The  Mother  Church 
was  active  in  all  the  councils  of  the  Brotherhood,  and 
the  keen  business  insight  of  Christopher  Sower  ena- 
bled him  to  direct,  in  a  large  measure,  the  church  pol- 
ity of  his  people. 

Busy  all  week  with  his  multifarious  businesses,  he 
yet  had  time  to  discharge  his  church  duties  promptly 
and  faithfully. 


(i)  From  the  German  newspaper  of  Christopher  Sower,  Sept.  30,  1758. 


Tlie  Two  Christopher  Sozvers.  401 

He  was  a  preacher  of  great  power  and  a  pastor  of 
marvelous  insight.  He  was  beloved  by  all  his  people, 
and  by  all  his  neighbors.  His  charity  exceeded  that 
of  all  his  brethren,  and  he  was  known  among  the  poor 
of  Germantown  as  "  The  Bread  Father." 

As  bishop  or  elder  of  the  congregation  he  frequently 
officiated  at  marriages.  We  have  already  noted  his 
service  in  this  capacity  at  the  marriage  of  his  associ- 
ate elder,  Alexander  Mack.  In  addition  to  this  it  is 
known  that  he  married  the  following  persons: 

1749,   December  7,  .  .Peter  Leibert  and  Molly  Neiss. 
1751,  June  23 Philip      Weaver      and      Susanna 

Schreiber. 
1 75 1,  July  15, Martin  Urner  and  Barbara  Switz- 

er,  also  Peter  Grauling  and . 

1753,  July  29 Brother ■  Bechtelheimer. 

1755,  June  29 John  Demuth  to  a  Sister  Gertrude 

1756,  June  7, John   Bechtelheimer  and  Cathar- 

ine Traut;  also  Justus  Kautzel  to 
a  Sister  Helen . 

1763,  June  22, Anthony    Steiner    and     Augusta 

Gruber. 

1 763,  June  26, Eberhart  Gruber  and  Maria  Chris- 
tina. 

1766,  September  28,  Frederick  Diehl  and  Maria  Hoff- 
man. 

1775,  January  8 Christopher  Sower^')  and  Hannah 

Knorr 

(i)  This  was  the  son  of  Elder  Sower,  tlie  third  Christopher,  and  a  man  of 
note  in  the  church. 


402  History  of  the  Brethren. 

1778,  April  23, Daniel   Sower  and    Maria  Seeler 

(Say  lor). 

1 78 1,  May  I Abraham  Kempfer. 

1781,  November  22,  .Esther    Sower    and    Christopher 

Zimmerman. 
1783,  May  20, William  Price  and  Catherine  Reiff. 

Already  the  reader  has  noted  the  list  of  persons  re- 
ceived into  the  Germantown  congregation  by  Elder 
Mack.  If  now  to  this  list  are  added  those  baptized  by 
Elder  Sower  a  relatively  complete  list  of  members  of 
this  earliest  American  congregation  may  be  had. 
Elder  Sower  officiated  at  the  following  baptisms: 

1748,  November  3,    Elizabeth  Weisz,  Catharine    Buch- 

marin  and  Susanna  IMiller. 

1749,  April  2, Jacob  Ganz. 

1755,  May  18 Andrew  Meinchinger. 

1758,  March  26, Hans  Uly  Kinder  and  wife. 

1772,  April  19, Michael  Coebit,  Gerhardt  Clemens 

and  wife,  and  Jacob  Landis  and 
wife. 

1774,  March  27,..  ,,  Edmund  Longstrath. 

1774,  May  12 Edward  Bright  and  wife,  Ruth  Si- 
lence, and  Elizabeth,  the  sister  of 
Mrs.  Bauman. 

1774,  July  3 Cornelius  Neiss,  William   Heissler, 

David  Meredith,  Jacob  Roop, 
George  Duick,  John  Leibert  and 
wife,  Frederick  Stam's  servant  girl, 
Hannah  Knorr  (who  became  his 
son's  wife,  January  8,  1775),  Lydia 
Keyser,  and  Catharine  Bauman. 


The  Tivo  Christopher  Sozucrs.  403 

1781,  July  15, George  Becker  and  his  wife,  Cath- 
arine, Nancy  Becker  (daughter  of 
George  and  Catharine),  and  Cath- 
arine Stam  (daughter  of  Freder- 
ick). 

1781,  May  14, Two  sons  of  the  late  Philip  Ro- 
land, and  Brother  Fausz.  These 
were  baptized  in  the  Cocalico 
Creek  in  Lancaster  County. 

1783,  November  6,   Adam  Weber. 

1784,  June  10 Martin  Urner  and  his  wife  (Barbara 

Baugh.)  This  Martin  Urner  was  a 
son  of  Martin  Urner,  the  second 
elder  of  the  Coventry  church.  He 
was  born  July  28,  1762,  and  died 
February  4,  1838. 
1784,  August  i5,...Dirck  Keyser  and  wife,  and  Su- 
sanna Weber.  These  were  bap- 
tized only  eleven  days  before  the 
death  of  Elder  Sower. 

He  was  intimately  identified  with  the  Annual  Meet- 
ings of  the  Brethren,  and  frequently  attended  as  a  del- 
egate, using  his  vast  influence  to  mould  a  consistent 
and  expanding  church  polity. 

He  was  selected  by  the  Annual  Meeting  of  1780  to 
visit  the  congregations  in  Pennsylvania,  and,  with  Eld- 
er Martin  Urner,  ordained  deacons  and  elders  in  vari- 
ous places.  He  left  his  house  at  Methacton,  to  which 
place  he  had  removed  April  7,  1780,  on  August  9,  and 
journeyed  to  Martin  Urner's  on  the  Schuylkill. 

The    next  morning  these    two  bishops  started  on  a 


404  History  of  the  BretJiren. 

memorable  journey.  On  the  1 2th  of  August  a  great 
meeting  was  held  in  the  Little  Swatara  church.  It  was 
a  solemn  service.  In  the  presence  of  many  members, 
elders  Sower  and  Urner  ordained  to  the  eldership  of 
the  Oley  congregation,  Brother  Martin  Gaby,  and  to 
the  ofBce  of  deacon  over  the  same  congregation, 
Brother  David  Kintzy.  At  the  same  meeting  they  or- 
dained the  following  for  the  Little  Swatara  congrega- 
tion: to  the  eldership,  Brother  Michael  Frantz;  to  the 
office  of  deacon,  brethren  George  Baszhear  and  Jacob 
Mayer. 

On  the  15th  of  August,  at  the  Great  Swatara  meet- 
ing, Brother  George  Miiller  was  ordained  elder  of  the 
congregation.  Brother  Miiller  had,  prior  to  this,  exer- 
cised the  office  of  elder  on  trial. 

The  next  day  a  great  meeting  was  held  with  the 
White  Oak  congregation.  In  this  congregation  Broth- 
er Christel  Longenecker  was  elder,  but  he  was  old  and 
feeble,  and  Brother  John  Zug  was  ordained  as  assist- 
ant elder,  and  in  case  of  the  sickness  or  death  of  Elder 
Longenecker,  Elder  Zug  was  to  have  full  charge  of 
the  White  Oak  church.  Here  Bishop  Sower  preached 
to  a  large  congregation  and  left  the  people  greatly 
comforted. 

On  the  17th  a  meeting  was  held  at  Brother  Henry 
Royer's,  and  on  the  iSth  at  Brother  Michael  Ranck's. 
On  August  19th,  after  an  absence  of  ten  days,  in  which 
time  he  ordained  three  bishops;  as  many  deacons;  offi- 
ciated at   three   Communion   services,   and   preached 


In  Memory  Of 

Christopher  Sower 

BISHOP   OF 

CHURCH  OF  THE  BRETHREN 

BOTTI   1721  Died    1784 

Baptized  1737  Deacon    1747 

Minister   1748  Bishop     1753 

Published   the    HOLY  BIBLE 

Second  Edition    1763    Third  Edition    1776 

Only  Son  oj 

Christopher  Sower 

Born  1693.  in  Laasphe.  Germaai) 

Came  to  America  1724 

Commenced  Publishing  in  Gern\antoa)n  1/38 

Published  First  Am  Quarto  Edition  oJ  the 

HOLY  BIBLE  1743 

Died    in   Germantoujn    1758 

Memorial  Tablet  of  Christopher  Sourer. 


TJic  Tii'o  Christopher  Sozvcrs.  407 

perhaps,  ten  sermons,  he  returned  well  to  his  retreat  at 
Methacton. 

The  next  day  he  attended  services  at  the  Skippack. 
This  chapter  from  his  long  and  useful  life  clearly  con- 
veys to  you  the  wonderful  energy  and  devotion  and 
usefulness  of  Elder  Sower  in  the  church. 

On  January  i,  1899,  the  little  church  at  Germantown 
was  the  scene  of  a  memorable  event.  Through  his 
munificence  and  noble  devotion  to  his  ancestor,  Mr. 
Charles  G.  Sower,  the  widely-known  publisher  of  Phil- 
adelphia, presented  to  the  congregation  a  beautiful 
memorial  tablet  of  polished  brass  in  honor  of  his  pious 
ancestor's  labors  in  the  ministry  of  the  church.  The 
presentation  address  was  made  by  Mr.  Sower.  The 
tablet  was  received  on  behalf  of  the  congregation  by 
the  pastor,  Brother  George  N.  Falkenstein,  and  at  the 
request  of  Mr.  Sower,  the  writer  delivered  the  me- 
morial address  on  the  life  of  Elder  Christopher 
Sower. 

Elder  Sower  followed  the  example  of  his  father,  and 
issued  a  second  edition  of  the  Holy  Bible  in  1763,  and 
a  third  edition  in  1776.  In  the  preface  to  the  third 
edition,  1776,  he  says,  "There  appears  now  for  the 
third  time  on  this  American  continent  the  Holy  Bible 
in  the  so-called  high  German  language,  to  the  honor 
of  the  German  people;  in  this,  that  no  other  nation  can 
show  that  the  Bible  on  this  continent  has  been  printed 
in  their  language." 

The  second  edition,   1763,  was  so  much  in  demand 


4o8  History  of  the  Brcthre?i. 

that  Elder  Sower  unexpectedly  found  his  profits  larger 
than  he  had  planned.  He  did  not  quietly  accept  this 
increased  income,  the  legitimate  fruit  of  his  industry 
as  many  would  have  done.  He  openly  announced 
that  he  was  in  receipt  of  a  larger  sum  than  he  had 
hoped  to  receive  and  at  once  sought  to  show  his  grati- 
tude for  it  by  adding  to  the  scanty  store  of  reading 
matter  then  available  to  the  Germans  in  America.  He 
issued  the  Geistliche  Magazin,  the  first  religious  maga- 
zine published  in  America.  This  he  distributed  free. 
He  continued  to  issue  these  magazines  at  irregular  in- 
tervals for  seven  years.  Nos.  34  and  36  were  written 
by  Elder  Alexander  Mack.  Many  were  written  by 
Sower  himself.  In  all  fifty  were  printed  and  given 
away.  Where  in  the  history  of  the  world  will  one  find 
such  a  striking  example  of  disinterested  Christian 
piety?  These  magazines  are  now  extremely  rare. 
The  writer  has  had  the  good  fortune  to  secure  in  the 
Cassel  collection  a  complete  set. 

The  third  edition,  1776,  was  printed  and  the  un- 
bound pages  were  laid  on  the  loft  of  the  Germantown 
meetinghouse  to  dry.  Some  of  them  were  still  there 
when  the  battle  of  Germantown  was  fought.     The  cav- 


The  Antiquarian,  Abrm.  H.  Cassel,  and  the  Three  Sower  Bibles. 


TJic  Tii'o  Christopher  Sowers.  41 1 

alrymen  took  these  sheets  and  scattered  them  under 
their  horses!  After  the  battle  Sower  gathered  as 
many  of  these  sheets  together  as  he  could,  and  bound 
from  them  enough  complete  Bibles  to  present  cne 
to  each  of  his  children.  In  the  Cassel  collection  is 
one  of  these  Bibles.  It  is  now  in  my  possession,  to- 
gether with  a  perfect  copy  of  the  first  and  also  of  the 
second  edition. 

Christopher  Sower  was  a  warm  supporter  of  all 
proper  means  of  educating  the  }'Outh  of  the  land. 
He  held,  and  wisely,  that  enlightened  Christians 
were  the  hope  of  the  church  of  God.  He,  therefore, 
became  a  leader  in  founding  the  still  famous  and 
flourishing  Germantown  Academy. 

The  Germans  of  Pennsylvania,  anxious  to  establish 
a  school  for  the  education  of  the  German  youth  of 
the  province,  called  an  educational  mass  meeting  at 
Germantown,  December  6,  1759.  At  this  meeting 
Bishop  Sower  took  a  prominent  part  in  favor  of  a 
good  school.  He  was  one  of  a  committee  of  six  to 
collect  money  to  erect  buildings  for  what  is  now 
known  as  "Germantown  Academy."  He  secured, 
€\idently  from  the  members  of  his  own  church, 
^^189,  15s.  Of  this  amount  he  gave  ;^20  in  his  own 
name  and  ^^^50  in  memor)'  of  his  father.  He  served  as 
Trustee  of  this  Academy  for  many  years,  being 
President  of  the  Board  on  two  occasions:  from  Jan- 
uary I,  1760,  to  May  3,  1764;  from  May  4,  1769,  to 
May  2,  1 771;  from  May  7,  1772,  to  May  4,   1774;  from 


412  History  of  the  Brethre?i. 

May  I,  1777,  to  May  7,  1778  (in  all  ten  years).  In 
all  that  time  he  was  so  regular  in  attendance  that, 
although  a  Trustee  absent  without  cause  or  tardy  in 
meeting  was  fined,  he  paid  but  one  fine,  a  shilling,  for 
an  unexplained  absence. (') 

Among   pioneer  ^Americans  no  man  stands  out  as 
the  active  champion  of  a  broad  and  liberal  education 
more    distinctly    than    Christopher   Sower.     We  may 
safely  infer  that  this  active,  energetic  and  unselfish 
devotion  to  education  was  promptly  seconded  by  his 
congregation,  and  that  the  Germantown  congregation 
was  first  and  foremost  for  educational  advance.     Like 
his  illustrious  father,  he  was  an  apostle  of  light  to  the 
Germans  of  America.     The  fact  that  the  Germantown 
Academy  was   a   union   school    proves   also   that   his 
devotion  to  education  was   based   upon    no    sectarian 
view  of  its  value,  but  upon  that  broad  charity  for  the 
poor  and  the  needy  that  made  his  life  so  rich  in  deeds 
of  love.     As  the  editor  of  a  religious  and  of  a  secular 
paper,  the  publisher  of  two  editions  of  the  Holy  Bible, 
of   a  family  almanac,  and  of  scores  of  religious  and 
secular  volumes,  he  was  indeed  the   sower   of  good 
seed  in  Colonial  America,  and  the  champion  of  the 
cause  of  the  poor  Germans. 

He   was    the    shepherd    of   a   lonely    German   flock, 
surrounded   by   English    pitfalls   and   French    snares. 


(i)  The  writer's  impression  is  that  this  absence  occurred  on  the  day  of  the 
dedication.  Tlie  building  was  dedicated  with  Masonic  rites,  and  both  Sower 
and  his  father  were  outspoken  opponents  of  all  secret  societies. 


The  Tzuo  Christopher  Sozucrs.  413 

With  a  resolution  that  never  wavered,  and  an  energy 
and  capacity  that  were  remarkable,  he  led  the  thought 
of  the  German-Americans  and  defended  their  rights 
against  every  open  and  secret  foe. 

He  was  the  enemy  of  war,  and  against  the  shedding 
of  his  brother's  blood  he  protested  vehemently. 

In  1758  his  father  was  summoned  to  a  court-martial 
by  General  Forbes  for  daring  to  denounce  the  expedi- 
tion to  Fort  Duquesne.  Sower  promptly  met  the 
General  at  an  Inn,  "To  the  Stag,"  on  Lancaster  Street, 
in  Philadelphia,  and  in  three  minutes  proved  to  the 
distinguished  General  that  he  was  not  an  enemy  of 
the  King,  but  an  enemy  of  war,  because  war  is  the 
enemy  of  the  Savior. 

So  Elder  Sower  was  brought  under  the  ban  of  the 
oppressors  for  daring  to  advocate,  in  the  perilous  hour 
of  war,  his  unchanged  hostility  to  war.  In  his 
Almanac  of  1778,  he  wrote: 

"Thou  once  so  happy  land;  by  God  and  Nature  blessed, 
And  teeming  with  abundant  joy, 
But  now,  alas,  by  sin  and  wrong  and  vice  depressed, 
Thou  seem'st  to  wither  and  to  die, 
O  land;  what  art  thou  now?     A  scene  of  dismal  woes. 
To  wake  our  pity  and  our  tears; 
Oppressed  by  rapine,  murder  and  a  thousand  foes. 
Unknown  in  by-gone  years. 
And  desolation,  hunger,  want  stalk  in  the  wake, 
Of  the  avenger's  bloody  steel. 

Earth's  pregnant  fields  lie  waste,  untouched  by 
Who  erst,  full — peaceful  turned  the  soil; 


414  History  of  the  Brcthrcfi. 

The  unwillintj  sword  he  grasps  and  dashes  in  the  fight; 
What  tears  will  flow  from  this  turmoil!" 

As  early  as  June  13,  1777,  the  Legislature  of  Penn- 
sylvania made  it  the  duty  of  every  citizen  to  abjure 
the  King  of  England  and  take  the  oath  of  allegiance 
to  the  State  of  Pennsylvania, 

This  imposed  a  double  hardship  upon  the  Dunkers, 
including  Christopher  Sower.  They  opposed  all  war 
and  all  oaths. 

They  were  perfectly  willing  to  obey  the  new 
Government,  and,  no  doubt,  at  heart  gladly  would 
have  surrendered  all  allegiance  to  the  King  of  Eng- 
land, whose  agents  in  Pennsylvania  had  by  no  means 
ehdeared  English  institutions  to  these  pious  Germans. 
But  to  take  an  oath  was  contrary  to  the  very  fibre  of 
their  faith. 

For  refusing  to  swear  when  they  taught  "Swear  not 
at  all,"  fifty-eight  persons  on  May  8,  1778,  were 
ordered  to  present  themselves  not  later  than  June 
25th,  to  the  proper  ofificers  and  take  the  oath.  May 
2ist,  a  second  edict  was  issued  to  the  "enemies  of  the 
country." 

Among  this  number  was  Elder  Sower  and  his  son 
Christopher. 

The  time  of  respite  was  to  end  July  6,  1778. 

Now  Christopher  Sower  was  not  an  "enemy  of  the 
country,"  nor  was  he  willing  to  take  an  oath.  But 
before   the    expiration    of   the   time    legally   accorded 


TJie  Two  Christopher  Sozvers.  415 

him  to  find  some  means  of  escape  from  his  embarrass- 
ment, he  was  in  the  savage  grasp  of  the  minions  of 
the  law,  who  thirsted  more  to  rob  him  of  his  wealth 
than  to  honor  the  law  they  were  appointed  to  obey 
as  well  as  enforce. 

Two  weeks  before  the  time  given  him  to  appear 
before  the  Magistrate  he  was  arrested  (May  25,  1778) 
in  his  home,  shamefully  and  unlawfull}-  abused,  and 
deprived  of  an  opportunity  to  obey  the  law. 

He  was  thus  in  a  most  trj^ing  situation.  Detained 
by  the  officers  of  the  law  and,  moreover,  unacquainted 
with  its  requirements,  he  was  unable  to  obey  the 
law;  and  because  he  did  not  do  what  he  could  not, 
his  property  was  seized  and  confiscated  and  he  was 
left  a  robbed  and  penniless  man.  True  to  his  religion 
when,  under  so  great  provocation,  he  was  reviled, 
he  reviled  not  again. 

Hear  his  own  pathetic  account  of  this  crowning 
injustice  and  persecution.  This  account  is  copied 
from  his  own  manuscript  in  the  possession  of  Mrs. 
Mary  Knauer,  daughter  of  Samuel  Sower,  of  Charles- 
town,  Chester  county,  Pennsylvania: 

"  Having  heard  how  a  number  of  Quakers  were 
punished  and  carried  away  to  Virginia,  and  being 
informed  that  there  w^ere  yet  some  hundreds  of  sub- 
stantial inhabitants  on  the  list  to  be  taken  up  and 
secured,  amongst  which  my  name  also  was  put  down, 
and  as  there  was  already  a  beginning  made  and  some 
of    the    millers    on    the    VVissahickon    were    actually 


4l6  History  of  the  Brethren. 

taken  away  from  their  families,  I  considered  what  I 
would  do,  knowing  Germantown  would  always  be  a 
disturbed  place.  English  and  Americans  would  con- 
tinually march  through  it  forward  and  backward, 
and  having  three  of  my  children  already  living  in 
Philadelphia,  I  bethought  myself  to  go  there  to  live 
in  peace,  and  accordingly  went  to  Philadelphia  on 
the  nineteenth  day  of  October,  1777  (many  months 
before  that  act  was  made  which  forbade  to  go  to 
Philadelphia).  I  lived  there  quietly  and  peaceably 
till  the  second  day  of  May,  1778,  when  I  went  back 
to  Germantown,  and  was  in  my  house  that  night  and 
the  next  day  till  ten  o'clock  at  night,  when  a  strong 
party  of  Captain  McClean's  Company  surrounded 
my  house  and  fetched  me  out  of  my  bed.  It  was 
a  dark  night.  They  led  me  through  the  Indian  corn 
fields,  where  I  could  not  come  along  as  fast  as  they 
wanted  me  to  go.  They  frequently  struck  me  in  the 
back  with  their  bayonets  till  they  brought  me  to 
Bastian  Miller's  barn,  where  they  kept  me  till  next 
morning.  Then  they  strip'd  me  naked  to  the  skin 
and  gave  me  an  old  shirt  and  breeches  so  much  torn 
that  I  could  hardly  co\er  my  private  parts,  then  cut 
my  beard  and  hair,  and  painted  me  with  oil  colors 
red  and  black,  and  so  led  me  along  barefooted  and 
bareheaded  in  a  very  hot  sunshiny  day.  A  friend  of 
mine  seeing  me  in  that  condition  asked  them  whether 
they  would  take  the  shoes  from  me  if  he  would  give 
me  a  pair.  They  promised  not  to  take  them  from  me. 
And  so  he  took  the  shoes  from  his  feet  and  the  hat 
from  his  head  and  gave  them  to  me.  But  after  we 
had  marched  six  miles,  a  soldier  came  and  demanded 
my  shoes  and  took  them,  and  gave  me  his  old  slabs, 


TJie  Two  Christopher  Sozvers.  417 

which  wounded  my  feet  very  much.  On  the  26th, 
at  nine  o'clock,  I  arrived  at  the  camp  and  was  sent  to 
the  Provo. 

"My  accusation  in  the  Mitthmis  was  an  Oppressor 
of  the  Righteous  and  a  Spy.  On  the  27th,  in  the  morn- 
ing, God  moved  the  heart  of  the  most  generous 
General  Muhlenberg  to  come  to  me  and  enquire  into 
my  affairs,  and  promised  that  he  would  speak  to 
General  Washington  and  procure  me  a  hearing,  and 
the  next  day  sent  me  word  that  I  should  make  a 
petition  to  General  Washington,  which  I  did;  and, 
through  the  good  hand  of  Providence  and  the  faithful 
assistance  of  the  said  General  Muhlenberg,  I  was 
permitted  to  go  out  of  the  Provo  on  the  29th  day  of 
May;  but,  as  I  was  not  free  to  take  the  oath  to  the 
States,  I  was  not  permitted  to  go  hence  to  German- 
town,  as  appears  by  the  following  pass,  viz: 

'"Permit  the  bearer  hereof,  Mr.  Sower,  to  pass  from  hence  to 
Meduchin,  not  to  return  to  Germantown  during  the  stay  of  the 
enemy  in  this  State,  he  behaving  as  becometh.  Given  under  my 
hand  at  the  Orderly  Office  this  thirtieth  day  of  May,  1778.'  " 

"[Signed]  Nigh.  Gilman, 

"  Asst.  Ad.  General:' 

"So  I  went  to  Methacton  and  stayed  there  until  the 
23rd  of  June,  when  I  returned  to  Germantown  and 
there  lived  quietly  until  the  27th  of  July,  when 
Colonel  Smith  and  Colonel  Thompson  came  to  my 
house  and  asked  me  whether  I  had  entered  special 
bail  at  the  Supreme  Court  at  Lancaster.  I  told  them. 
No!  'Why  not?'  said  they.  'Because  I  had  no  no- 
tice.' 'That  cannot  be,'  said  Thompson,  'it  was  in  the 
newspapers  and  handbills.'  I  told  them  that  I  had 
at  that  time  been  in  the  Provo  and  at  Methacton,  and 


4 1 8  History  of  the  Brcthre?i. 

had  seen  none  of  those  papers,  and  nobody  had  told 
me  of  it  until  the  time  was  expired.  '  Have  you  taken 
the  Oath  to  the  States?'  '  No.'  'Why  not,  were  you 
so  attached  to  the  King?  '  '  No;  it  was  not  the  attach- 
ment to  the  King,  but  as  you  have  in  your  Act  that 
they  that  do  not  take  that  Oath  shall  not  have  a  right 
to  buy  nor  sell,  and  as  I  find  in  the  book  of  Revelation 
that  such  a  time  will  come  when  such  a  Mark  would 
be  ffiven,  so  I  could  not  take  that  Oath  while  it  stood 
on  that  condition.'  '  But  you  went  to  the  English, 
to  Philadelphia,'  said  Smith.  I  said,  'Do  you  know 
why?'     '  No,'  said  he,  '  nor  do  I  want  to  know.' 

"Then  they  told  me  that  they  were  come  to  take 
an  Inventory  of  my  Personal  Estate  and  sell  it,  and 
to  rent  out  my  Real  Estate.  I  told  them  that  I  would 
submit  to  all  that  the  Lord  permitted  them  to  do, 
and  so  Smith  stood  guard  that  I  might  not  put  any- 
thing out  of  the  way,  and  Thompson  went  out  to  get 
Appraisers  and  a  Clerk,  and  so  they  began  to  ap- 
praise. I  then  beg'd  they  should  let  me  keep  my 
bed,  but  Smith  gave  for  answer  that  they  had  no 
right  to  let  me  have  anything  besides  my  clothes  and 
provision  (which  last  he  did  not  abide  by,  for  when 
they  found  a  barrel  of  rice  they  took  it  down, 
although  it  was  provision).  I  then  beg'd  for  a  few 
Medicines  which  I  had  put  up  for  my  Family's  use, 
as  they  were  chiefly  of  my  own  and  my  Father's 
preparation,  and  nobody  else  knew  what  they  were. 
But  Smith  said  medicines  were  very  valuable.  They 
must  be  sold.  Then  I  beg'd  for  nothing  more  except 
my  spectacles,  which  was  granted.  On  the  28th  they 
told  me  that  I  must  quit  the  house  for  they  must  rent 
it  out,  and  so  I  moved  out  on  the  30th  of  July. 


Tlie  Two  OiristopJier  Sozvers.  419 

"Then  they  proceeded  to  sell  my  effects,  but  before 
the  sale  came  on  my  son  Daniel  endeavored  to  stop 
the  sale,  and  applied  to  L.  Matlock  and  asked  him 
whether  his  father  should  not  have  a  hearing.  He 
reply'd,  'Yes!  but  we  must  sell  his  effects  first.'  He 
then  apply'd  to  Mr.  Lewis  to  stop  the  sale  till  next 
Court,  who  endeavored  to  do  it.  But  they  had 
invented  a  lie  that  I  or  some  of  my  people  had 
secretly  crept  into  the  house  and  had  destroyed  all 
of  the  New  Testaments,  and  if  the  sale  did  not  go  on 
all  would  be  destroy'd  before  said  Court  came  on. 
And  so  they  persevered  with  the  sale  of  my  Personal 
Estate  and  rented  out  my  houses  and  lands  for  one 
year  and  then  sold  them,  also  contrary  to  the  Con- 
fession of  the  Convention  in  the  case  of  forfeited 
Estates  by  which  no  real  Estate  could  have  been  sold 
before  my  youngest  Son  is  of  age.  And  so  they  have 
not  only  broken  the  Fundamental  rule  in  selling  my 
estate,  but  have  also  published  me  in  almost  all  News- 
papers as  a  Traitor,  without  any  cause  and  without 
ever  giving  me  a  hearing  or  a  trial;  altho.  I  was  never 
gone  an  inch  from  my  place  of  abode  and  their  own 
Attorney,  Mr.  Bradford,  has  himself  declared  to  a 
friend  of  mine  that  if  I  had  not  forfeited  my  life  I  had 
not  forfeited  my  Estate;  for  they  had  no  more  right  to 
my  Estate  than  to  my  life." 


Scarcely  less  painful  was  the  abuse  heaped  upon 
him  because  of  his  opposition  to  slavery.  Miller's 
Staatsbote,  of  1775,  contains  a  savage  attack  upon  him. 
But  he  knew  how  to  suffer  and  be  strong.  He 
steadily  dealt  herculean  blows  at  a  traffic  which  his 


420  History  of  the  Brethren. 

soul  abhorred  and  which  he  believed  his  God  abom- 
inated. 

"  It  is  with  the  utmost  regret  that  we  learn  that 
Germans  are  to  engage  in  the  nefarious  slave  traffic. 
Though  they  are  well  paid  for  everything  they  sell, 
they  still  begrudge  laborers,  servants,  or  maid-servants 
their  pay.(')  This  Godless  traffic  could  find,  up  to 
the  present,  no  safe  footing  in  Pennsylvania,  owing  to 
the  abhorrence  the  Germans  still  have  for  it.  But, 
for  some  years  back,  even  some  among  them  are 
beginning  to  take  part  in  this  great  injustice.  For,  as 
merchants  find  that  these  'black  goods'  find  a  ready 
market,  they  engage  in  it.  Thus  we  are  assured  that 
three  ships  have  been  sent  from  Philadelphia  to  the 
African  coast  to  steal  these  poor  creatures,  though 
this  has  never  happened  before.  May  God  be  merci- 
ful to  our  country  before  its  measure  of  iniquity  is  full 
and  the  vials  of  His  wrath  are  poured  out  upon  it! " 

How  prophetic  are  these  words!  Just  one  hundred 
years  after  they  were  written,  in  the  din  and  roar  of 
civil  strife,  God  avenged  this  horrible  traffic,  and 
through  the  heroic  efforts  of  Lincoln  and  the  bo3-s  in 
blue,  this  sin  was  wiped  from  the  American  people. 

On  every  great  question  of  religion,  of  politics,  of 
education,  and  of  industry,  he  wrote,  and  wrote  wisely. 
He  won  the  love  and  confidence  of  all  true  men.  His 
holy  life  enlarged  the  borders  of  his  influence  and 
commanded  the  respect  of  his  oppressors.  The  Ger- 
mantown    church    flourished    under    his   able   ministry 


(i)  Pennsylvania  Reports.  Feb.  15,  1761. 


TJic  Two  Qinstoplier  Soivcrs.  421 

and  that  of  Alexander  Mack.  It  exerted  a  mighty 
influence  for  primitive  Christianity  in  Colonial 
America. 

When  the  fury  of  war  had  blasted  his  hopes  and 
impoverished  his  life,  he  was  still  rich;  rich  in  his 
devotion  to  duty,  rich  in  the  love  and  confidence  of 
his  friends,  and  rich  in  religious  zeal. 

Even  in  his  poverty  God  opened  to  him  a  refuge. 
At  Methacton  the  homeless  and  wifeless^')  old  saint 
of  God  found  a  refuge  in  an  old  building,  perhaps  the 
one-room  upper  story  of  a  spring  house,  belonging  to 
Conrad  Stam(m). 

Accompanied  by  his  devoted  daughter,  Catherine, 
he  left  the  house  of  Bro.  Henry  Sharpnack  in  Ger- 
mantown  on  April  7,  1780,  and  went  to  Methacton 
to  die. 

God  touched  the  hearts  of  friends  and  he  was  given 
money  and  provisions,  as  follows: 

Brother  Henry  Sharpnack  loaned  twenty  dollars, 
congress. 

Brother  WilHam  Hanschel  gave  twenty  dollars,  con- 
gress. 

Friend  Anthony  Benezet  gave  one  guinea. 

Brother  Fausz  gave  six  dollars. 

Friend  Joseph  Kretzer,  in  Lebanon,  gave  eight  dol- 
lars. 

Friend  Jno.  Wistar  ga\'e  eight  dollars. 


(i)  His  wife  died  January  8,  1777. 


422  History  of  the  Brethren. 

Reinhold  gave  i  lb.  tea,  6  lbs.  sugar,  3  lbs.  coffee 
(fifteen  shillings). 

In  his  diary  he  records  these  as  given  "after  the 
robbing  of  my  property,"  and  further  adds,  "All  of 
which  I  promise  to  honorably  repay  as  soon  as  God 
places  me  in  condition  to  do  so.  In  case  such  is  not 
possible  in  my  life,  let  restoration  be  made  out  of  the 
little  I  leave  behind  as  far  as  it  can  be,  and  I  have 
trust  in  God  that  He  will  richly  reward  what  I  am  not 
able  to  restore." 

To  the  credit  of  his  memory  and  as  an  example  to 
all  men  he  was  able  to  record  in  the  last  days  of  his 
life,  in  a  feeble  hand  under  these  accounts,  these 
words  as  a  memorial  of  Christian  honor:  "The  above 
has  all  been  paid." 

In  the  midst  of  his  toil  for  the  church  he  loved, 
Christopher  Sower  was  called  home.  At  the  closing 
hour  his  devoted  daughter,  Catherine,  and  his  son, 
Samuel,  gave  him  the  ministration  of  their  loving 
hearts,  and  closed  his  eyes  in  peace. 

They  buried  him  in  a  walnut  coffin,  an  act  without 
precedent  in  the  family,  and  laid  him  to  rest  in  the 
quiet  city  of  the  dead.  At  his  funeral  service  Elder 
Martin  Urner  and  Samuel  Hopkins  paid  touching  trib- 
ute to  his  noble  life;  his  associate  elder.  Mack,  too  full 
for  utterance,  gave  tribute  to  his  worth  in  a  hymn 
composed  for  the  occasion.  The  hymn  was  sung  at 
his  funeral.  It  is  found  in  the  Psalterspiel,  page  496. 
An  imperfect  translation  from  the  German  follows: 


I 

■^ 


J* 

to 


^ 

fe 

I 
^ 

r, 


•§. 


The  Tti'O  CkrisiBpker  S^rzLicrs.  425 


Sam  breaks  the  eaithHy  faoo: 
Sow  can  diB  moirtail  ficairae  At : 
The  pfilgramag-e  Bbm^^to  e: 
Nov  can  the  ^piift  ifif  away. 
The  sool  at  last  has  overaaae. 
Thiw^h  JesBS  was  the  imJuiy  ' 


Saw  onto  Jesos  wiD  I  go. 

Who  c&ed  far  me.  as  nurtals  dK; 

And  fonnd  far  me;,  dinn^^  par-  ^cf  -srce, 

A  place  at  refa^  in  Ae  ^ky. 

He  has  for  me  a  better  hoose. 

In  sfeoie  piepaied.  above  Ae  ^ky. 

Shed  not  so  nnny  teais 

M  J  firiends  and  my  oomponions  dear; 

Yon  can  beffitev^  I  now  am  free 

Fnm  every  naostal  caie  and  feac 

O!  Hook  nnto  the  T.aimlh  once  sHain, 

Thno^h  wfaomyoo  can  tedemplian  gain. 


Thy  staff  duoogfa  fife  I  leaned  mpoa; 

I  ^  -  r       "  fora  IlatkBtiaid^ 

T  -  ;  FZ'dke  nnio  my  snnl 

r-    v,  .  .abt  a  foil  i^ef : 

1  jdied  at  op'tting  day. 

rjv  s_;__.^_;,  i^_i_Aay  mel^  a'sray. 

^  -Qt  of  odios'  wqtthnwseN 

V  .-if  wfeat  Christ  1 
T    .        -   :   -sritii  all  iis  ' 

^er  sare  a  smgHe  one, 

~  ^red  to  men 

Over  his  body  was  erected  a  simple  slab  of  marble, 

opon  which  is  carv^ed  in  his  owd  words  a  tnumpkant 

challenge  to  death  aiKl  an  eloqaent  assurance  of  faith 

in  God: 

"Death  dwn  bast  O0B!MpKr''d  me; 
Twas  by  thy  daits  Tm  silaan; 


426  History  of  the  Brethren. 

But  Christ  shall  concjucr  thee, 
And  I  shall  rise  asjain. 

"Time  hastens  on  the  hour, 
The  just  shall  rise  and  sing, 
O  Grave,  where  is  thy  power? 
O  Death,  where  is  thy  sting?" 

To  him  let  us  pa)-  tribute  in  the  words  of  his  own 
son,  Christopher,  who  was  in  London  when  the  sad 
news  of  his  father's  death  came  to  him  in  a  letter  from 
Samuel,  the  youngest  son  of  Bishop  Sower. 

London,  February  2,  1785. 
My  Dear  Brother: — 

I  received  your  letter  of  the  ist  of  September  last, 
and  was  much  affected  at  the  information  it  contained. 
The  father,  then,  who  raised  us  with  tenderness,  in 
whose  lap  and  from  whose  lips  we  have  received  so 
much  salutary  instruction  as  must  appertain  to  ever- 
lasting life,  if  practiced  by  us,  is  now  no  more.  I  was 
never  more  unmanned  than  when  I  received  this  news. 
All  my  philosophy  forsook  me  at  once;  which  is  the 
more  extraordinary,  as  my  soul  wished  him  well,  and 
I  am  convinced  his  change  is  for  the  better. 

He  lived  the  Christian  and  died  the  death  of  the 
righteous.  Oh,  may  our  latter  end  be  like  his!  He  is 
numbered  among  the  children  of  God  and  his  lot  is 
among  the  saints.  He  has  fought  a  good  fight,  has 
finished  his  course,  has  kept  the  faith.  He  knew  his 
Redeemer  liveth.  Merciful  men  are  taken  away. 
The  righteous  are  taken  away  from  the  evil  to  come. 
They  have  no  continuing  city  here.  They  enter  into 
peace  and  rest.  And,  although  I  am  sensible  of  all 
this,  I  grieved  and  sorrowed  as  if  I  were  ignorant  con- 


Gravestone  of  Christopher  Sower. 


Tlic  Tioo  CJiristophcr  Sozvcrs.  429 

cerning  them  that  are  asleep,  even  as  others  that  have 
no  hope. 

Forgive  me,  dear  brother,  this  digression;  forgive 
me  this  burst  of  sorrows. 

Our  Parents  being  now  transplanted  into  a  world 
where  the  clock  doth  not  strike  and  from  whence  no 
one  returneth,  it  becomes  my  duty  as  eider  brother  to 
enjoin  you  never  to  lose  sight  of  those  instructions 
you  have  from  time  to  time  received  from  them:  put 
them  into  practice  and  you  will  be  benefited  b}'  them. 
You  will  find  them  an  ample  compensation  for  our 
terrestrial  hopes  and  disappointments.  Let  your 
spare  time  be  spent  in  reading  books  on  Religious, 
Moral  and  Historical  subjects.  They  will  enlarge 
your  mind,  disclose  the  wiles  of  Satan,  and  lead  you 
to  the  knowledge  of  man.  In  the  first  must  be  your 
delight  and  the  others  you  will  consider  as  only 
secondary  things.  Make  piety,  industry,  and  honesty 
the  undeviable  rule  of  your  whole  life.  Make  your- 
self master  of  your  trade  or  the  profession  you  are 
now  learning  and  do  not  for  any  paltry  reason  change 
it  for  another. 

It  gives  me  singular  satisfaction  to  reflect  that  you 
live  in  the  neighborhood  with  Brother  Urner  and  let 
me  recommend  to  you  to  consult  him  on  all  occasions 
and  take  his  advice  as  that  of  a  father.  Salute  him 
and  his  family  most  cordially  from  me  and  Hannah 
and  assure  them  that  although  at  this  great  distance  I 
am  open  both  to  instruction  and  reproof.  And  finally, 
dear  brother,  remember  what  I  have  said  unto  you,  I 
say  unto  you  all.^') 


(0  Original  letter  in  possession  of  the  writer. 


430  History  of  the  Brethren. 

His  work  is  done.  He  lived,  wrought,  suffered  and 
died,  and  is  not  forgotten.  In  the  literature  of  the 
country  his  name  is  written  imperishably.  In  the 
church  he  loved,  his  holy  example  is  cherished  as  a 
sacred  heritage.  In  God's  love  he  is  gathered  among 
"the  hundred  and  forty  and  four  thousand  who  have 
come  up  through  great  tribulation,  and  who  stand 
before  the  throne  and  say,  Holy,  holy,  Lord,  God 
Almighty." 

To  Christopher  and  Catharine  Sower  were  born  nine 
children. 

1.  Maria  Christina  was  born  October  12,  1752.  She 
died  August  13,  1753. 

2.  Christopher  was  born  January  27,  1754.  He  was 
baptized  by  Elder  Mack,  June  27,  1770;  married 
Hannah  Knorr  January  8,  1775;  and  with  his  brother 
Peter  began  the  printing  business  in  Philadelphia  in 
1777.  He  allied  himself  with  the  King's  party  in  the 
Revolutionary  War  and  was,  no  doubt,  the  cause  in 
part  of  his  father's  persecution.  In  1779,  he  founded 
the  Royal  Gazette  in  St.  John's,  New  Brunswick. 
Went  to  England  in  1784  to  recover  his  father's  prop- 
erty, and  was  made  Printer  to  the  King  and  Post- 
Master  General  of  Nova  Scotia.  He  removed  to 
Nova  Scotia  in  Ma)-,  17S5.  Later  he  removed  to 
Baltimore,  where  he  died,  July  3,  1799. 

His  wife  was  baptized  by  Elder  Sower,  father  of 
her  husband,  July  3,  1774.  She  was  a  sister  to  the 
wife    of   Zachariah    Poulson,    publisher    of    the    Pliila- 


Tlic  Two  Christopher  Sozvcrs.  431 

dclphia  Daily  Advertiser.  She  died  March  21,  1837. 
They  had  six  children, — Mary,  Christopher,  Priscilla, 
Brook  Watson,  Harriet,  and  Martha  H. 

3.  Daniel  was  born  October  14,  1755.  He  was 
married  January  17,  1786,  to  Maria  Seiler  (Saylor), 
who  was  born  October  2,  1752;  died  February  16,  183;). 
Daniel  settled  on  a  farm  near  Phoenixville,  Pa.,  where 
he  died  December  27,  181 8.  To  them  were  born  three 
children, — Esther,  Hannah,  and  Samuel. 

4.  Samuel  was  born  December  17,  1757,  and  died  on 
the  23rd. 

5.  Peter  was  born  January  8,  1759;  at  eighteen  he 
engaged  in  the  printing  business  with  his  brother 
Christopher  in  Philadelphia.  He  went  with  his  broth- 
er to  New  Brunswick  and  subsequently  returned  and 
studied  medicine.  He  began  the  practice  of  medicine 
on  Cat  Island,  British  West  Indies,  where  he  fell  a 
victim  to  yellow  fever,  1785.     He  never  married. 

6.  Catharine  was  born  February  25,  1761,  bap- 
tized^''  October  i,  1769,  by  Elder  Mack,  and  married 
Samuel  Harley,  May  10,  1785.  Her  husband  was  a 
son  of  Rudolph  and  Mary  Harley.  Mary  Harley  was 
a  daughter  of  Peter  Becker.  Thus  the  Becker  and 
Sower  families  were  united  by  this  marriage.  Cath- 
arine  was  a  woman  of  unusual  literary  and  business 
ability.     She  greatly  aided  her  father  in  his  business. 


(1)  This  date  is  given  in  the  great  Genealogical  Chart  of  the  Sower  Family. 
compiled  by  Charles  G.  Sower.  But  the  diaries  of  Elders  Sower  and  Mack  do 
not  contain  it.    I  am  inclined  to  think  it  too  early. 


432  History  of  the  Brethren. 

and  in  his  old  age  she  was  his  faithful  companion  and 
assistant.  Through  her  self-sacrificing  devotion  she 
aided  in  earning  a  livelihood  for  her  impo\'erished 
father,  and  did  not  marry  until  after  his  death.  She 
died  July  i6,  1823.  To  them  were  born  twelve  chil- 
dren,— Daniel,  Samuel,  Mary,  Sarah,  John,  Catharine, 
Joseph  S.,  Elizabeth,  Hannah,  a  son  still-born,  Jacob 
S.,  and  Abraham. 

7.  Esther  was  born  August  30,  1762;  baptized  by 
Elder  Martin  Urner,  April  8,  1781;  married  Christo- 
pher Zimmerman  No\-ember  22,  1781;  and  died  June 
13,  1786.  To  them  were  born  two  children, — Cath- 
arine and  Jacob. 

8.  David  was  born  November  6,  1764;  was  baptized 
April  8,  1781,  by  Elder  Martin  Urner;  and  in  1786, 
married  Catharine  Saylor.  He  was  a  famous  printer; 
had  a  bookstore  in  partnership  with  William  Jones 
at  No.  66,  North  Third  Street,  Philadelphia;  removed 
to  Norristown  in  1799  and  founded  the  Nonistown 
Gazette,  later  the  Norristozv?i  Herald;  lived  for  some 
years  in  Westmoreland  (or  Fayette)  county,  Penn- 
sylvania; returned  in  1824;  and  died  October  19, 
1835.  ^'s  wife  was  born  January  i,  1763,  and  died 
May  7,  1828.  They  had  se\en  children, — Charles, 
Christopher,  Mary,  David,  William,  Edwin,  and  Eliza 
Angelina. 

9.  Samuel  was  born  INIarch  20,  1767.  This  was  the 
second  child  to  whom  the  father  gave  the  name 
Samuel.     The    first    one    lived    only    six    days.     This 


TJie  Tzvo  Christopher  Solvers.  433 

Samuel  was  a  noted  printer  and  type-founder.  His 
first  press  was  at  Chestnut  Hill,  now  a  part  of  Phila- 
delphia, whence  he  removed,  in  1794,  to  71  Race 
Street,  Philadelphia,  and  the  next  year  to  Baltimore, 
where  he  conducted  one  of  the  largest  printing  and 
type-foundry  industries  in  America.  He  was  thrice 
married, — Sarah  Landis,  Hannah  Schlosser,  and  Eliza- 
beth Lamotte  being  his  successive  wives.  He  had 
one  child, — Maria. 

The  first  Christopher  Sower  was  a  prolific  writer. 
His  newspaper  and  his  almanacs  contain  numerous 
articles  on  such  important  subjects  as  "The  Use  and 
Abuse  of  Brandy,"  "The  Indian,"  "War  and  Peace," 
^'  Remarks  on  Miracles,"  "  Religion,"  "  On  Preaching," 
"Schools  and  Schoolmasters,"  "The  Spirit  of  the 
Times,"  "On  War,"  "A  Protest  against  War," 
"Against  Lotteries,"  "The  High  School  in  Philadel- 
phia," "The  Use  of  Fire  Arms,"  "Against  Rented 
Pews,"  "  Racing  and  Other  Disturbances,"  "A  Plea  for 
the  Pennsylvania  Hospital,"  "Woman's  Foolish  Dress," 
"Treatment  of  Immigrants,"  "Against  Theatres," 
"The  State  Assembly,"  "Duty  of  Christians  to  the 
Indians,"  "  Against  the  Moravians,"  and  many  kindred 
topics  relating  to  the  religious,  educational,  industrial, 
social,  and  civic  welfare  of  the  Germans  of  Colonial 
America. 

His  son  was  still  more  active  in  heralding  right  ideas 
to  the  German  people.  He  wrote  wisely  and  at  length 
upon    "Courts    of   Justice,"    "Religion    of   the   Esqui- 


434  History  of  the  Brethren. 

maux,"  "Difference  Between  a  Clever  Person  and  a 
Fool,"  "Against  Card-Playing,"  "Uses  of  Poverty," 
"Exhortation  to  Repentance,"  "The  Advent  of 
Christ,"  "Against  Slaves  and  the  Slave  Traffic,"  "On 
War  and  Peace,"  "The  End  of  the  World,"  "Differ- 
ence Between  Natural  and  Spiritual  Birth,"  "Origin  of 
Evil,"  "Against  Creeds,"  "Remarks  on  Health," 
"  Popery  and  its  Human  Origin,"  and  many  other 
themes  of  like  moment  and  current  value.  His  influ- 
ence in  all  these  articles  is  exerted  for  the  fundamen- 
tal faith  and  practice  of  the  church  of  the  Brethren. 
In  Sower's  day  the  doctrines  of  the  Brethren  were  re- 
spected because  he  made  them  known  everywhere. 
He  was  an  evangelist  of  God's  truth. 

He  also  was  gifted  in  the  composition  of  poetry. 
The  poem  in  the  1778  Almanac  has  already  been 
quoted.  "' Etliche  liebliclie  u)id  erbatUiche  Lieder  von 
dcr  Herrlichkcit  nnd  Ehre  Christi,"  Peter  Leibert,  Ger- 
mantown,  1788,  contains  poems  by  Christopher  Sower, 
Alexander  Mack,  and  Johannes  Kelpius.  In  1781 
there  appeared  from  an  unknown  press,  perhaps  that 
of  Peter  Leibert,  an  acrostic  by  Christopher  Sower. 
An  imperfect  but  literal  translation  follows: 

Hymn  by  Christopher  Sower. 

{Composed  on  his  both  birthday,  being-  the  2bth  of 

September.  i~Si .) 


c 


hristians  here  must  suit  themselves, 
To  the  cross's  narrow  path; 
Here  by  patience  and  by  stooping, 


H 


R 


Tlie  Tzuo  Christopher  Sozvers.  435 

We  must  rise  to  heaven-heights; 
He  who  hopes  with  Christ  to  dwell. 
Must  the  cross  remember  well; 
Those  who  there  will  be  rewarded, 
Crowns  of  thorns  here  too  will  carry, 

ere  we  must  in  sorrow  labor, 
And  with  trials  often  meet; 
If  we  would  the  Kingdom  enter. 
And  with  saints  be  clothed  in  white. 
And  we'll  wear  a  starry  crown 
If  we  here  have  overcome. 
Those  who  here  in  tears  have  sown 
Shall  appear  before  the  throne. 

ightful  calling,  seeking,  praying, 
Open  us  the  way  to  God; 
Calling  on  Him  in  distresses. 
Comfort  brings  in  time  of  need. 
None  have  been  forsaken  yet, 
Who  on  God  their  trust  have  set. 
They  who  by  faith  look  unto  Him, 
Truly  build  upon  a  rock. 

was  always  sinful  wand'ring. 
Since  my  wisdom  was  but  small; 
Now  I  trust  my  Shepherd's  leading. 
Who  has  power  over  all. 
His  protection  will  provide, 
Under  crosses  that  betide. 
So  that  I  His  care  can  trace, 
In  the  times  of  deep  distress. 

Hich  love  is  beyond  a  measure, 

'  Which  around  me  he  has  thrown. 

Thou,  my  soul,  be  not  forgetful. 

Of  the  mercies  he  has  shown. 

Thou  art  in  His  debt  indeed, 

Patiently  to  give  him  heed; 

Him  to  serve  and  him  to  love. 

While  here  in  this  world  you  move. 


436  History  of  the  Brethren. 


T 


0 


o  be  true  was  my  intention, 
But  too  often  I  have  failed, 
Year  for  year  thou  hast  been  waiting, 
And  thy  patience  did  extend; 
Till  my  strength  was  weakened, 
And  with  self-will  I  was  done: 
And  resolved  henceforth  to  live, 
As  the  Lord  did  wisdom  give. 

selfishness!  thou  wretched  folly, 
Ofttimes  dost  thou  bring  distress; 
May  I  overcome  thee  wholly. — 
Always  feel  that  blessedness; 
Of  that  strong  redeeming  love, 
And  the  power  from  above; 
Me  to  lead  in  all  His  ways. 
Ever  living  to  his  praise. 

)rove  me  Lord  and  search  me  wholly, 
Thou  canst  know  my  inner  life; 
Guard  my  heart  from  ev'ry  folly. 
Let  me  conquer  in  the  strife. 

0  let  winds  that  trouble  blow, 
Teach  me  better  thee  to  know; 
That  upon  a  trial's  day, 

1  may  bear  the  crown  away. 

ere  there  is  yet  time  for  working. 
Sternly  still,  the  right  pursue; 
Very  soon  there  will  be  given, 
Great  rewards  to  all  the  true, 
Who  with  courage  ventured  on, 
And  could  say,  vain  world  be  gone; 
With  thy  tempting  pleasures  all. 
Seeking  us  to  bring  to  fall. 

Sixty  years  have  now  been  fleeting, 
Of  my  timely  staying  here; 
As  an  arrow  shot  off  quickly, 
Idleness  does  disappear. 
Oft  does  it  our  time  consume, 
That  we  do  not  hurrv  on; 


H 


A 


U 


R 


The  Tik.'o  Christopher  Soica's.  437 

And  complain  when  'tis  too  late, 
That  we  did  not  change  our  state. 

las!  I  must  feel  quite  lowly, 
Many  times  lament  the  loss; 
That  so  much  of  worldly  trouble 
Found  much  place  within  my  breast; 
And  my  heart  did  so  confuse. 
That  of  love  I  oft  did  lose; 
And  the  work  which  most  was  needed, 
Oftentimes  was  unattended. 

nder  many  storms  of  trouble, 
And. temptations  great  and  small, 
God  still  knew  how  to  protect  me, 
That  I  did  not  come  to  fall. 
Love  to  me  did  still  extend, 
Wonderful  and  without  end. 
Without  Him  I  must  have  perished, 
In  the  time  of  great  distresses. 

ejoice  my  soul  and  give  thou  praises, 
For  the  patience  of  thy  God; 
Since  he  has  by  many  wonders, 
Kept  for  thee  an  open  path. 
May  his  great  and  sovereign  will, 
Keep  me  in  His  statutes  still; 
May  His  care  me  still  befriend 
Till  my  last  expiring  end. 


CHAPTER  XI. — The  Ephrata  Society,  and  Its  Re- 
lation TO  THE  German  Baptist  Brethren. 


The  first  division  in  the  Brethren  church  in  America 
resulted  in  the  founding  of  the  widely-known  and 
little  understood  society  of  semi-mystical  Germans 
who  flourished  for  a  century  at  Ephrata,  Lancaster 
county,  Pennsylvania,  and  then  faded  away. 

Through  this  Ephrata  Society  the  Brethren  or 
Tunkers  were  largely  advertised,  and  from  the  wide- 
spread confusion  as  to  the  identity  of  this  movement 
nearly  all  the  customs  and  peculiarities  of  the  Ephrata 
Society  have  been  placed  to  the  credit  of  the  Breth- 
ren. It  is,  therefore,  a  matter  of  moment  to  under- 
stand what  the  Ephrata  Society  was,  and  how  it 
originated  from  the  Brethren. 

The  head  and  front  of  the  Ephrata  Society  was  John 
Conrad  Beissel.  With  him  it  began,  with  his  death  it 
began  to  decline.  He  was  born  in  1690,  at  Eberbach, 
on  the  Neckar,  in  the  Palatinate.  His  father  was  a 
baker,  and  a  drunken,  dissolute  man.  Two  months 
after  his  father's  death  Conrad  was  born.  His  mother 
was  a  godly  woman,  and  aided  by  her  older  children, 
she  kept  her  family  well  together.  Conrad  was  so 
small  in  stature  that  he  was  accustomed  to  say  to  his 
oldest  brother,  "If  you  were  as  small  as  I,  you  would 
have    to  be  born   over  again."     At   eight   his  mother 


Tlie  Ephrata  Society.  439 

died.  The  little  orphan  grew  up  in  destitution,  cared 
for  by  his  brothers  and  sisters. 

As  soon  as  he  was  old  enough,  he  was  apprenticed 
to  a  jovial  baker,  who  was  also  a  musician.  From  him 
the  young  man  learned  to  play  the  violin  and  to 
dance.  He  was  much  in  demand  at  parties  and  at 
weddings,  where  he  acted  as  chief  musician.  When 
he  was  twenty-five  years  of  age,  to  the  amazement  of 
his  gay  friends,  he  was  seized  by  the  "spirit  of  peni- 
tence." To  his  friend  George  Stiefel  he  first  made 
known  his  conversion,  claiming  it  was  of  God  and 
through  no  human  instrumentality  whatever. 

He  became  a  journeyman  baker,  was  at  Strasburg, 
and  finally  at  Manheim,  where  he  served  under  a 
baker  named  Kantebecker.  Kantebecker's  wife  was  a 
tyrant.  Beissel  called  her  a  Jezebel,  and  left.  His 
aversion  to  marriage,  as  shown  in  his  Ephrata  cloister 
system,  is  supposed  to  grow  from  his  experience  with 
this  woman. 

He  went  to  Heidelberg  and  served  with  a  baker 
named  Prior.  Here  Beissel  formed  the  acquaintance 
of  many  learned  Pietists,  including  Mieg,  Kirchmayer 
and  Haller.  He  became  a  regular  attendant  upon 
the  Collegia  Pietistica  and  was  full  of  zeal  in  the  cause. 
His  devotion  to  Prior,  and  his  gratitude  for  Prior's 
assistance  and  protection  under  persecution,  he  never 
forgot. 

Beissel  was  an  expert  baker.  He  incurred  the  jeal- 
ousy of  the  other  bakers  in  the  cit}-      They  charged 


440  History  of  the  Brethren. 

him  with  being  a  Pietist.  He  was  arrested  and  cast 
into  prison.  His  employer  offered  to  ransom  him. 
The  offer  was  refused.  Beissel  was  banished.  Hallcr 
advised  him  to 'go  to  Schwarzenau.  He  fled  first  to 
his  old  home  at  Eberbach  to  say  farewell  to  his  rela- 
tives. 

Years  afterward,  in  1755,  he  wrote  a  heretofore 
unpublished  letter  to  this  good  man  Prior  in  which  he 
says:^') 

"God  greet  you  as  my  master  that  was,  thirty-eight 
years  ago.  ...  I  have  many  a  time  pondered  over 
those  times,  and  it  went  every  time  much  to  my 
heart,  especially  as  you  also  had  taken  such  great 
pains  for  me  before  the  city  council.  May  the  Lord 
be  your  reward  and  requiter  upon  the  day  of  blessed 
eternity.  .  .  .  What  sorrowful  times  I  have  had 
since  then  cannot  be  written.  ...  I  yet  must 
bless  you  and  all  your  household,  as  I  recognize  it  as 
the  house  of  my  spiritual  mother,*  for  in  those  days  I 
still  sat  on  the  lap,  and  did  not  know  what  it  costs  to 
stand  and  to  walk  on  one's  own  feet. 

"In  regard  to  my  present  condition,  I  have  to 
report  that  what  I  have  been  seeking  during  these 
long  years  and  with  so  many  pains  and  tears,  has 
come  to  me.  I  am  waiting  with  longing  for  the  con- 
summation of  the  tribulations  of  the  whole  Church  of 
God. 

"I  greet  you  a  thousand  times,  together  with  your 
beloved  daughter,  whichever  it  was  that  sent  me  greet- 


(1)  Manuscript  Letter  Book  of  Beissel,  p.  go.    Original  in  the  writer  s  library. 


Tlie  EpJirata  Society.  441 

ings.     I  shall  not  forget  you  as  long  as  I  yet  shall  live 
on  this  earth. 

Conrad  Beissel, 

"A  stranger  and  pilgrim  in  this  world.   Vale." 

From  Eberbach  he  fled  by  night  to  escape  arrest 
and  persecution.  For  a  time  he  was  in  the  service  of 
a  baker  named  Schatz,  an  Inspirationist.  Here  Beis- 
sel met  the  renowned  John  F.  Rock.  But  he  did  not 
long  enjoy  their  company.  He  at  this  time  met  many 
of  the  Brethren  at  Marienborn  and  at  Schwarzenau 
and  at  Creyfelt. 

Restless,  discontented,  and  full  of  high  ambition  he 
joined  his  fortunes  with  two  intimate  friends,  Stiefel 
and  Stuntz,  and  the  three  sailed  to  America.  They 
landed  at  Boston  in  1720,  and  made  their  way  directly 
to  Germantown.  Stuntz  advanced  money  to  Beissel 
for  the  voyage, — the  latter  being  too  poor  to  pay  for 
his  voyage.  At  Germantown  Beissel  determined  to 
learn  the  weaver's  trade,  and  so  he  became  an  appren- 
tice to  Peter  Becker,  the  leader  of  the  Taufers  or 
Brethren.  Here  he  was  well  treated  and  his  heart  was 
in  part  opened  to  the  truth  as  the  Taufers  held  it. 
In  the  autumn  of  1721  he  and  Stuntz  went  up  into 
the  Conestoga  country  to  live  as  hermits.  They  were 
evidently  led  to  this  by  the  influence  of  the  followers 
of  Kelpius,  Pietists  on  the  Wissahickon.(')  Here  they 
were  joined  by  Isaac  Van  Bebber,  who  had  crossed  the 


(1)  For  an  account  of  the  Kelpianites  see  Sachse's  Pietists  of  Colonial  Penn- 
sylvania; also  Walton  and  Brumbaugh's  Stories  of  Pennsylvania. 


442  History  0/  the  Brethren. 

Atlantic  with  them.  Stiefel  soon  came  to  them  and 
the  four  lived  in  seclusion  and  in  daily  meditation  and 
prayer.  Stiefel  soon  left  and  joined  the  Moravians. 
Van  Bebber  also  abandoned  the  hermits  and  in  a  ship- 
wreck was  severely  frozen.  He  was  cared  for  by 
Dr.  Christopher  Witt,  the  last  of  the  Kelpianites. 

Stuntz  also  wearied  of  the  solitude,  sold  their  cabin 
to  recover  the  ship-money  advanced  to  Beissel,  and 
departed.  Alone  now  in  the  wilderness,  Beissel 
erected  a  second  lodge  at  the  Swedes'  Spring  and 
was  made  happy  by  the  coming  of  Michael  Wohlfahrt, 
a  Pietist  from  Memel  on  the  Baltic  Sea.  This  was  in 
1724. 

The  next  event  in  his  liife  is  the  outgrowth  of  the 
missionary  tour  of  the  Germantown  Taufers.  Beissel 
was  baptized  by  Peter  Becker  on  November  12,  1724, 
in  Pequa  Creek,  and  the  same  evening  attended  a 
love  feast  of  the  Brethren  at  Henry  Hohn's  house. 
Upon  the  return  of  the  Brethren  the  next  day,  Beissel 
was  left  with  a  group  of  newly  baptized  members. 
Hans  Meyer  proposed  Conrad  Beissel  as  their 
preacher.  The  proposition  was  unanimously  ap- 
proved, and  in  December,  1724,  Beissel  presided  for 
the  first  time  at  a  love  feast  at  Siegmund  Landert's 
house.  What  a  transformation!  Baker,  fiddler,  weav- 
er, minister  of  the  church  of  the  Brethren!  The 
roving  spirit  at  last  finds  an  anchorage,  and  settles 
down  to  a  peaceful,  zealous  life.  But  he  had  not 
been    thoroughly    indoctrinated.     Like   many  another 


The  EpJif-ata  Society.  443 

proselyte  he  soon  showed  signs  of  restlessness  and  of 
dissatisfaction.  This  was  all  the  more  emphasized  in 
his  life  by  the  following  influences: 

1.  He  was,  in  Germany,  under  the  influence  of 
Pietists  and  Inspirationists.  Church  ordinances  were 
denounced.  Religious  anarchy  was  proclaimed.  The 
reaction  from  this  had  begun,  and  the  mild  middle 
ground  of  the  Taufers  could  not  long  prevent  him 
from  moving  on  to  absolute  ritualistic  religion. 

2.  The  Kelpianites  greatly  aided  and  encouraged 
him  in  this  now  irresistible  tendency.  They  especial- 
ly imparted  new  emphasis  to  the  mystical  tendencies 
of  his  all-too-superstitious  and  uneducated  nature. 

3.  The  mystical  teachings^')  of  Boehme,  Rock, 
Hochmann,  and  other  kindred  spirits  drew  him  into 
religious  unrest. 

4.  The  Keithian  controversy  in  the  Quaker  Society 
upon  the  sufficiency  of  what  every  man  has  naturally 
within  himself  for  the  purpose  of  his  own  salvation, 
led  to  a  division  in  1691.  This  Keithian  controversy 
led  in  1700  to  the  founding  of  the  Keithian  or  Quaker 
Baptist  Society.  Able  Noble  was  the  founder.  The 
first  baptism  occurred  in  1797,  and  the  movement 
spread.  The  first  Society  met  at  Newtown  Square, 
tne  second  at  Pennepek,  the  third  at  Nottingham,  and 
the  fourth  on  French  Creek  in  East  Nantmeal  town- 
ship in  Chester  county.     This  last    congregation    was 


(i)  See  his  Thcosopl.ical  Efisf'cs  published  at  Ephrata  in  1735. 


444  History  of  the  Brethren. 

organized  in  1726.  These  Baptists  observed  the 
seventh  day  as  the  Sabbath,  and  from  them  Beissel, 
on  his  journeys  to  the  Coventry  Brethren,  imbibed  the 
Seventh  Day  doctrine/') 

Gradually  these  influences,  to  which  must  be  added 
the  further  unfortunate  fact  that  the  church  in  Amer- 
ica was  not  yet  thoroughly  organized,  led  Beissel  to 
promulgate  strange  doctrines  and  to  spread  alarm 
and  distress  among  the  Brethren. 

At  this  time  he  lived  in  a  house  erected  for  him  by 
Rudolph  Naegle,  who  had  been  baptized  by  Beissel  in 
May,  1725. 

In  1728  he  published  a  defense  of  the  seventh  day 
as  the  Sabbath.  This,  combined  with  his  denunciation 
of  the  married  state  and  his  leanings  to  the  Mosaic 
law,  led  to  numerous  controversies  between  him  and 
other  Brethren.  It  was  apparent  that  he  meant  to 
institute  practices  at  variance  with  the  accepted  tenets 
of  the  Brethren. 

He  finally  threw  all  restraint  away  and  openly  de- 
clared his  independence,  and  in  December  of  1728, 
Jan  Meyle,  one  of  his  followers,  rebaptized  him  in  the 
Conestoga  Creek,  and  then  Beissel  rebaptized  all  who 
with  him  adhered  to  the  tenets  he  promulgated. 
This  rebaptism  was  regarded  by  him  as  a  "giving 
back  to  the  Brethren"  their  baptism. 

It  is  to  be  noted  that  this  act  was  of  his  own  initia- 


(i)  See  Morgan  Edwards'  Materials,  etc.    Chapters  I  and  II,  pp.  55-64. 


The  EpJirata  Society.  445 

tive  and  marks  the  complete  separation  of  the  Beissel 
party  from  the  German  Baptist  society.  The  Breth- 
ren made  several  attempts  to  reconcile  him,  and  visit- 
ed his  home  for  that  purpose,  but  Beissel  absented 
himself  and  the  efforts  were  in  vain. 

Left  now  to  himself  Beissel  began  a  unique  career. 
He  denounced  all  marriage  save  that  of  "  holy,  quiet 
souls  devout  with  Jesus  alone."  Some  of  his  flock  did 
not  take  kindly  to  the  celibate  doctrine.  Discussion, 
dissension  and  differences  arose.  Beissel  recognized 
three  classes  of  members  in  his  spiritual  household; 
the  Household  members,  or  those  who  were  married; 
the  Solitary  brethren  who  lived  a  single,  chaste  life; 
and  the  Spiritual  Virgins,  who  from  time  to  time  fled 
to  him  and  placed  themselves  under  his  guidance  and 
vowed  to  live  a  pure,  virgin  life.  To  these  celibates 
he  showed  marked  favors.  Finally,  in  the  beginning 
of  1732,  he  called  the  elders  of  the  congregation  to- 
gether, placed  the  New  Testament  in  their  hands,  gave 
them  oversight  of  the  congregation,  and  left. 

Eight  miles  away  on  the  banks  of  the  Cocal- 
ico^')  Creek  lived  Emanuel  Eckerlin.  Here  Beissel 
once  more  became  a  hermit.  Meanwhile  the  congre- 
gation met  at  Simon  Landis'  place  and  the  members' 
quarrels  were  so  frequent  that  the  services  were  called 
"court  meetings."  In  their  trials  they  longed  for  a 
leader.     Beissel  was  searched  out  and  importuned  to 


(i)  The  Delaware  Indians  named  the  stream  Koch-Halekttng-,  Serpent's  den. 


446  History  of  the  Brethren. 

return.  He  refused.  Late  in  1732  Jacob  Gast,  Sam- 
uel Eckerlin,  and  Martin  Brewer  of  the  Solitary 
moved  to  him.  Soon  thereafter  Anna  and  Maria 
Eicher,  the  first  to  take  the  vow  of  virginity,  also  came 
and  asked  to  be  taken  in.  In  1733,  Israel  and  Gabriel 
Eckerlin  came  to  this  new  place.  To  quiet  the  tongue 
of  scandal,  the  brethren  erected  a  house  on  the  oppo- 
site bank  of  the  Cocalico  and  in  May,  1733,  the  Eicher 
girls  moved  into  it  and  remained  there  until  the 
founding  of  the  Sisters'  Convent.  Tliis  is  the  begi7i- 
7iing  of  Ephrata.  Its  founding  dates  from  1732.  And 
now  began  an  influx  of  discontented  or  "awakened" 
spirits  from  all  parts  of  Eastern  Pennsylvania,  and 
Ephrata  became  a  growing  colony.  Beissel  was  su- 
preme once  more. 

Beissel  now  began  an  active  system  of  religious  vis- 
its to  the  various  settlements  to  win  converts.  He  was 
artful  and  possessed  of  such  remarkable  enthusiasm 
that  he  was  usually  successful.  At  Falkner's  Swamp, 
Conestoga,  Coventry,  Germantown,  Oley,  and  Tulpe- 
hocken  he  drew  to  hTmself  numerous  followers.  In 
the  Tulpehocken  region  he  succeeded  in  winning  the 
famous  Conrad  VVeiser,  in  many  respects  the  most  re- 
markable German  in  Colonial  America, (^)  and  the 
learned  Peter  Miller,  minister  of  the  Reformed  church 
at  Tulpehocken. 


(1)  Weiser  was  the  father-in-law  of  Rev.  Henry  M.  Muhlenberg  and  grand- 
father of  Gen"l  Muhlenberg  of  the  Revolution  and  liis  brother,  the  first  Speaker 
of  the  Congress  of  the  United  States.  .-^  complete  life  of  Weiser  is  soon  to  ap- 
pear from  the  pen  of  Dr.  J.  S.  Walton. 


^-^IS?'jLt.r^,iy>l%iiltitrt»a»MVfe.-C^^' V  rf^'  ,        I 


Grave  of  Peter  Miller. 


The  Eplirata  Society.  449 

Peter  Miller  was  a  native  of  Oberamt  Lantern,  Ger- 
many. He  was  a  graduate  of  Heidelberg  University, 
a  man  of  profound  erudition,  and  a  finished  scholar. 
He  crossed  the  Atlantic  on  the  ship,  Thistle,  Colin 
Dunlap,  Master,  and  landed  in  Philadelphia,  August 
29,  I730.(')  Rev.  Jedediah  Andrews  says  of  him,  "He 
is  an  extraordinary  person  for  sense  and  learning. 
His  name  is  John  Peter  Miiller,  and  speaks  Latin  as 
readily  as  we  do  our  native  tongue."  "  He  is,"  says 
Acrelius,(2)  "a  learned  man,  understands  the  Oriental 
languages,  speaks  Latin,  discusses  theological  contro- 
versies as  well  as  other  sciences.' 

A  utograph  of  Peter  Miller. 

Weiser  and  Miller  were  baptized  on  a  Sabbath  day 
in  May,  1735.  The  former  was  in  and  out  of  the  socie- 
ty and  did  not  prove  a  pliant  instrument  to  Beissel's 
will.  Miller,  on  the  contrary,  was  a  true  and  devoted 
Ephrataite  till  his  death,  September  25,  1796,  and  was 
Beissel's  successor  as  Superintendent. 

Reference  has  already  been  made  to  the  exodus  of 
Germantown   members  of  the   Brethren  to  Ephrata  in 

1738-39- 

The  society  now  began  to  erect  separate  and  sub- 
stantial houses  for  worship,  and  for  the  different  or- 


(i)  Rupp's  30,000  Navies,  p.  62;  also  Rupp's  History  of  Lancaster  County, 
p.  229. 

(2)  History  of  New  Sweden,  p.  374- 


450  History  of  the  Brethren. 

ders  of  the  membership.  In  1740  "  Bethania,"  the 
house  for  the  solitary  brethren  was  erected.  The 
Chronicon  says  of  "  Bethania,"  "The  beams,  rafters  and 
bolts  were  made  so  strong  and  so  fast  that  the  likes  of 
such  a  building  will  scarcely  be  found  in  North 
America."  ^ 

A  house  for  the  sisters  called  "  Hebron  "  and  later 
"Saron"was  erected  in  1744.  It  stands  at  right  an- 
gles to  the  "Saal,"  or  house  of  w^orship,  and  is  con- 
nected with  it.  Let  us  follow  Israel  Acrelius  to  the 
"Saal:" 

"The  church  is  not  large,  a  few  hundred  people 
could  easily  have  filled  it.  The  front  part  of  it,  cov- 
ering about  one-third  of  the  whole,  was  raised  a  few 
steps  higher  than  the  rest.  The  brothers  were  seated 
here  in  regular  order.  Miiller  and  Eleazar  (Jacob 
Eicher  who  was  then  Prior)  occupied  seats  opposite 
each  other  on  both  sides.  The  others  sat  on  long 
benches  in  double  rows.  There  was  a  gallery  above 
for  the  sisters,  and  so  arranged  that  they  could  not  see 
the  congregation  nor  the  congregation  them.  Father 
Friedsam  (Beissel)  was  seated  at  the  foremost  row  of 
the  raised  choir.  After  all  had  been  assembled  every- 
thing remained  very  quiet  for  a  little  while 

•'  In  the  meantime  it  was  very  plain  that  Father 
Friedsam  was  getting  ready.  He  placed  his  hands  to 
his  side,  cast  his  head  up  and  down,  turned  his  eyes 
hither  and  thither,  tugged  at  his  lips,  his  nose,  his 
throat,  and  finally  intoned  a  hymn  in  a  low  voice. 
Then  the  sisters  in  the  gallery  began  to  sing,  and  the 
brothers   joined    in.     All    that    occupied    seats  on  the 


is 

"5 


<> 


»3 


^ 


^t, 


The  Eplirata  Society.  455 

raised  choir  sang  together  a  very  beautiful  hymn  last- 
ing about  one  quarter  of  an  hour.  Hereupon  Peter 
Miller  arose  and  read  the  third  chapter  from  Isaiah. 
Father  Friedsam  renewed  his  queer  motions  as  before, 
and  his  demeanor  was  rather  ludicrous  than  dignified. 
Finally  he  arose,  folded  his  hands,  raised  his  eyes 
towards  the  ceiling  and  spoke  of  the  natural  blindness 
of  the  human  understanding  and  prayed  for  enlight- 
enment and  God's  blessing.  .  .  .  He  spoke  in  an 
■extremely  voluble  way,  hastily  and  gesticulating  wild- 
ly. Now  his  hands  flew  about  him,  now  they  were 
pressed  to  his  breast.  Now  one  was  thrust  to  his  side, 
now  both.  It  also  happened  that  he  scratched  his 
head,  rubbed  his  nose,  or  cleaned  it  with  the  back  of 
his  hand.  Of  his  congregation,  which  he  called  his 
Jerusalem,  some  became  quite  excited  and  shook  their 
heads,  others  wept,  others  slept,  etc.  The  sermon 
concluded  with  an  Amen." 

"  Bethania  "  stood  on  a  flat  near  the  creek,  and  was 
cut  into  many  small  rooms,  each  containing  a  small 
window  and  a  sleeping  bench  with  a  wooden  block  for 
a  pillow. 

"  Saron  "  and  "  Saal  "  stood  on  a  hill  not  far  away. 
These  structures  were  much  like  that  of  "  Bethania." 
The  sisters  engaged  in  ornamental  writing,  composing 
hymns,  weaving,  spinning,  and  kindred  industries. 
They  also  worked  in  the  fields  with  the  brethren.  A 
widely  current  bit  of  nonsense  is  quoted  by  Seiden- 
sticker(')  and  also  by  Sachse^^)  who  says,  "Sister  Pauli- 


(i)  History  of  Ephrata,  The  Story  of  an  Americati  Monastery. 
(2)    The  Sabbath  Keepers  in  Pennsylvania, -p.  "^jX. 


456  History  of  the  Brethren. 

na  is  mainly  remembered  by  the  huge  basket  she  wove 
in  her  room,  which  proved  too  large  for  the  cell-door, 
and  remains  there  a  monument  to  her  industry  (and 
miscalculation)  to  the  present  time."  True  it  remains 
there  to  the  present  time,  but  not  as  a  monument  to 
her  miscalculation,  but  rather  to  the  historians'  inaccu- 
racy and  over-straining  to  find  mystical  and  remark- 
able things  where  they  do  not  exist.  The  basket  is 
made  wider  than  the  door,  but  not  higher.  The  writer 
has  often  turned  it  on  edge  and  carried  it,  as  did  hun- 
dreds before  him,  out  of  the  room,  and  into  any  part 
of  the  house.  So  the  basket  fiction  must  be  set  down 
along  with  many  other  kindred  imaginings  of  the 
chroniclers,  as  evidence  of  modern  misconceptions^ 
and  not  as  monuments  of  the  folly  of  these  early  pious 
people. 

The  Society,  as  early  as  1745,  had  its  own  printing 
press,  and  at  about  the  same  time  a  paper-mill,  a  full- 
ing-mill, a  saw-mill,  an  oil-mill,  a  bookbindery,  and  a 
gristmill.  The  members  worked  in  common  and  held 
all  property  in  common.  It  was  an  ideal  community 
of  goods.  Profits  they  did  not  desire,  money  they 
feared,  and  all  excess  of  funds  they  freely  gave  away, 
holding  that  the  rapid  accumulation  of  wealth  was  not 
productive  of  good. 

Ephrata  became  the  second  great  centre  of  the  Ger- 
man-American printing  and  book-making  trade  in 
America.  It  was  equalled  by  none  and  surpassed  only 
by  the  Sower  press  at  Germantown. 


5p 


5 


8 


^ 


"§ 


t*l 


The  Eplirata  Society.  459 

The  greatest  book  of  Colonial  America,  Van 
Braght's  Bbitigc  Schau-Platz,  the  Mennonites'  Martyr 
book,  was  published  here  in  1748/'^  The  largest  hymn 
books  and  many  theosophical  volumes  appeared  from 
time  to  time.  In  1786  appeared  the  Clironicon  Ephra- 
tense  by  Jacob  Gass  and  Peter  Miller/^)  This  is  a  his- 
tory of  the  Ephrata  movement.  From  it  much  of  the 
history  of  the  Brethren  can  be  traced;  although  the 
student  of  the  Chronicon  must  remember  that  it  is  a 
biased  and  partisan  presentation  of  the  history  of  the 
Ephrata  Society,  and  that  it  is  by  no  means  just  to  the 
Brethren,  with  whom,  as  this  chapter  shows,  they  were 
not  in  harmony.  Much  harm  will  result  from  surface- 
irritators  of  our  history  who  do  not  go  back  of  the 
Cliro7iico7i  data  for  the  real  facts. 

Here  in  Ephrata  during  the  Revolutionary  War, 
many  soldiers  were  nursed  into  health,  and  on  "  Zion," 
a  part  of  the  grounds  of  the  society,  are  buried  many 
of  the  soldiers  of  the  Continental  Army.  Here,  too, 
when  Howe  was  in  possession  of  Philadelphia,  the 
Continental  money  was  printed.  Peter  Miller  was, 
perhaps,  the  most  learned  linguist  of  Colonial  Amer- 
ica, and  is  reported  to  have  translated  the  Declaration 
of  Independence  into  seven  European  languages. 


(1)  For  an  account  of  this  book  see  Walton  and  Brumbaugh's  Stories  of 
Pennsylvatiia  p.  66;  also  Pennypacker's  Historical  ami  Biographical  Sketches, 
p.  155- 

(2)  The  identity  of  the  authors  is  not  clearly  established.  That  Peter  Miller 
was  one  is  based  on  Morgan  Edward's  statement  and  on  a  private  letter  in  the 
writer's  Dossession  from  Daniel  Letterman. 


460  History  of  the  Brethren. 

The  writer  has  in  his  possession  about  fifty  volumes 
from  the  old  Ephrata  press. 

Music  was  taught  at  Ephrata  by  Beissel.(')  The 
entire  sisterhood  and  many  of  the  brothers  engaged 
in  the  mastery  of  musical  composition.  They  also  be- 
came poets  of  less  or  more  merit.  Ephrata  became 
famous  for  her  music.  People  from  Europe,  coming 
to  America,  frequently  wended  their  way  to  Ephrata 
to  hear  the  unusual  and  unearthly  music  of  these  de- 
votees. This  notoriety,  no  doubt,  was  an  added  incen- 
tive to  excellent  results.  But  the  main  purpose  was 
to  sing  in  the  flesh  as  thev  conceived  the  songs  of 
heaven  to  be.  All  the  pent  up  emotions  that  were  al- 
lowed no  human  channel  of  expression  swept  into  the 
rhythmic  pulses  of  song. 

"  The  Marvelous  Playings  of  Paradise  "(2)  appeared 
in  1766.  It  contains  725  hymns,  441  by  Beissel,  73  by 
the  solitary  brethren, (3)  m  by  the  brethren  of  the 
household,  and  100  by  the  sisters.  The  last  part  has 
the  fragmentary  heading,  Eiii  Ajigenelimer  Genich  der 
Lilien  tmd  Rosen.  Altogether  thirty-five  men  and  twen- 
ty-five women  contributed  hymns  to  this  remarkable 
collection. 

In  1754,  a  large  volume,  bearing  the  same  title,  was 
printed  on  writing  paper;  most  of  the  space  is  left 
blank  to  be  filled  out  by  written  notes.     Provision   is 


(i)  Beissel  had  learned  to  play  the  violin  in  Germany,  but  of  harmonies  he 
kne^  nothing  till  taught  by  Lewis  Blum  during  1742  or  1743. 

(2)  Paradistsches   Wunder-spiel,-p.  ^,72.     Copy  in  library  of  the  writer. 

(3)  A  few  in  this  group  are  by  Fr.  Rock  and  G.  Tersteegen. 


s 

(-1 

CI 

5 
b3 


The  Eplirata  Society.  463 

made  for  choruses  of  four,  six  and  even  seven  voices 
or  parts.  A  fine  copy  of  this  rare  volume  beautifully- 
embellished  in  black  and  green  and  gold,  prepared  by 
Sister  Barbara  Snowberger,  is  now  in  the  library  of 
the  writer.  Ephrata  was  the  musical  center  of  Colo- 
nial America.  The  development  of  seven-part  har- 
monies has  no  counterpart  in  American  musical  activ- 
ity in  the  last  century. 

Beissel  ruled  this  society  with  an  iron  hand.  He 
banished  those  who  did  not  yield  to  his  regime.  He 
introduced  many  monastic  customs  including  the  ton- 
sure and  the  garb  of  the  Capuchin  monks,  and  gave 
comfort  to  all  sorts  of  symbolism  in  Biblical  interpre- 
tation. The  result  was  an  increased  departure  from 
the  plain  Gospel  tenets  of  the  people  with  whom  he 
was  for  a  time  identified. 

He  lived  in  a  quaint  house,  erected  midway  between 
"  Bethania  "  and  "  Saron." 

At  his  death  the  Register  records  these  words: 
"Vatter  Friedsam  did  in  the  presence  of  his  spiritual 
children,  as  he  his  farewell  made  quite  gently  and 
quietly,  in  the  Lord  fall  asleep  in  the  year  1768,  the 
6th  July.  His  age  was  seventy-seven  years,  four 
months,  and  six  days,  in  the  eighth  hour  of  the  day 
after  noon.  What  his  doings  and  occupation  of  the 
spirit,  and  how  much  he  suffered  and  labored  for  the 
Lord's  sake,  the  time  of  his  life,  by  day  and  night,  he 
who  his  writings  diligently  reads  and  searches  can  find 


464  History  of  the  BrctJircit. 

in  what  kind  of  labor  his  life   passed  in   the  fifty-two 
years. "('^ 

Peter  Miller  preached  the  funeral  sermon  from  He- 
brews 13:  7  and  17,  and  remarks  were  made  by  John 
Reisman  and  Ludwig  Hoecker.  Miller  succeeded 
Beissel  as  head  of  the  Society.  But  with  the  passing 
of  the  spirit  that  dominated  it,  the  society  gradually 
dwindled  away. 

As  early  as  1748,  Ludwig  Hoecker,  who  had  former- 
ly been  a  member  of  the  Brethren  at  Germantown, 
was  made  Schoolmaster  of  the  Ephrata  Society.  He 
at  once  organized  a  Sabbath  school,  and  maintained  it 
fully  thirty  years  before  Robert  Raikes  founded  his 
first  Sunday  school.  For  this  school  Hoecker  had  a 
house  erected  in  1749.  The  building  was  called  "  Suc- 
coth."  This  was  without  doubt  the  beginning  of  Sab- 
bath schools,  and  had  its  inception  in  the  "young 
people's  Sunday  afternoon  meeting  "  of  the  German 
Baptist  Brethren  of  Germantown.  The  Brethren  may, 
therefore,  justly  claim  to  be  the  founders  of  Sunday 
schools.  No  sect  ever  devoted  more  care  to  the  prop- 
er training  of  its  children  than  did  the  early  Brethren. 
That  this  pioneer  activity  should  have  been  abandoned 
is  as  inexplicable  as  the  reluctance  with  which  a  few 
still  oppose  Sunday  schools  on  the  ground  that  they 
are  innovations.  Were  all  the  facts  clearly  known,  it 
is  fair  to  assert  that  Sunday  schools,   under  the  name 


(i)  For  a  full  account  of  his  last  illness  and  death  see   Chapter  XXXIII, 
Chronicoii  Ep/traiense. 


Tlic  Rphrata  Society.  465 

of  Young  People's  Meetings  date  to  the  very  inception 
of  the  Brethren  church, 

Peter  Miller  was  in  many  respects  a  remarkable 
man.  To  him  is  due  in  large  measure  the  credit  of 
holding  to  moderation  and  consistency(')  in  the  soci- 
ety. His  piety  was  proverbial.  He  came  to  Ephrata 
in  1735,  and  remained  for  sixty-one  years.  From 
1768  to  1796  he  was  the  Superintendent  of  the 
Society.  His  rule  was  moderate.  His  devotion  to 
learning  was  phenomenal.  He  was  chosen  a  member 
of  the  American  Philosophical  Society,  April  8,  1768, 
and  read  before  it  a  paper  on  the  prosaic  subject, 
"The  best  time  to  plant  peas  that  they  might  be 
spared  from  the  ravages  of  the  insects."  He  was  a 
mild-mannered  man,  and,  in  spite  of  his  great  learning 
he  was  not  the  equal  of  Beissel  as  leader  of  the  mystic 
members  of  the  Ephrata  Society.  With  his  death,  de- 
cadence rapidly  set  in.  and  Ephrata  to-day  is  merely 
the  ghost  of  the  activity  of  the  eighteenth  century. 

Around  one  family  of  the  Ephrata  Society  hangs 
the  fringe  of  a  romance  more  inspiriting  than  the 
dreams  of  poet  or  novelist.  Michael  Eckerlin  was  a 
Counsellor  of  Strasburg  and  a  Catholic.  Touched  by 
the  message  of  truth  from  the  lips  of  some  pious 
preacher  on  his  way  to  Switzerland,  Eckerlin  resigned 
his  office,  left  his  church,  fled  with  his  wife  and  four 
sons  to  Schwarzcnau,  was  baptized  by  Alexander  Mack 


(i)  For  a  touchinnf  incident  in  liis  life  see  Walton  and  Brumbaugli's  Stories 
of  Pennsylvania,  p.  70. 


466  History  of  the  Brctliren. 

and  triumphantly  died  in  the  faith.  His  widow  and 
her  children  came  to  America  in  1725,  and  settled  near 
Germantown.  One  day  Michael  Wohlfahrt  visited  the 
family  and  spoke  eloquently  of  the  new  awakening 
under  Beissel  in  the  Conestoga  country.  Conrad 
Matthai,  a  former  companion  of  the  recluse  Kelpius 
also  commended  the  settlement  on  the  Conestoga. 
The  oldest  son,  Israel,  in  1727,  went  to  see  for  himself. 
He  was  pleased,  and  at  first  allied  himself  with  the 
Mennonites,  He  was  soon  joined  by  his  brothers, 
Samuel,  Emanuel  and  Gabriel.  Israel  worked  for 
Christopher  Sower,  and  was  by  Sower  taken  to  the 
meetings  of  Beissel.  The  result  was  that  Israel  and  his 
master  were  baptized  by  Beissel  on  Whitsuntide,  1728. 
The  entire  family  soon  became  prominent  members  of 
the  Conestoga  movement,  and  with  Beissel  removed 
to  Ephrata  in  1732.  The  pious  old  mother  followed 
her  sons  and  died  in  the  Conestoga  country,  1729. 
The  four  brothers  were  known  in  the  Monastery  as 
brothers  Onesimus,  Jephume,  Jotham  and  Elimelech. 
Gabriel  became  the  first  Prior  of  the  Monastery,  but 
was  succeeded  in  1740  by  Israel. 

Israel  was  a  hard  task-master.  The  brethren 
groaned  under  his  regime,  but  for  conscience'  sake 
dared  not  rebel.  Israel  was  an  exceptionally  good 
business  man,  and  under  his  management  the  mystical 
dreamers  became  a  colony  of  toilers.  He  added  to 
the  equipment  most  of  the  mills  and  proposed  pur- 
chasing all  lands  within  a  two-mile  radius.     The  busi- 


The  Eplirata  Society.  467 

ness  insight  of  Israel  Eckerlin  gradually  won  him 
the  support  of  the  members  and  the  jealousy  of 
Beissel.  Finally  an  open  rupture  occurred.  Beissel 
resigned  the  superintendency  in  a  fit  of  anger,  and 
for  nine  months  Israel  Eckerlin  was  the  head  and 
front  of  the  Society.  Eckerlin  eventually  wearied 
of  this  friction  between  himself  and  Beissel  and  in 
September,  1744,  accompanied  by  his  brother  Sam- 
uel,(')  Alexander  Mack,  and  Peter  Miller,  he  made  a 
journey  to  Rhode  Island.  Upon  his  return  the  old 
feud  broke  out  afresh.  At  an  election  for  Prior, 
Israel  Eckerlin  was  named  as  his  own  successor. 
Beissel  lost  his  self-control  and  declared  that  in  that 
event  he  would  resign  as  superintendent.  His  threat 
was  taken  in  earnest.  His  resignation  was  accepted, 
Israel  Eckerlin  was  made  his  successor. 

Then  began  a  reign  of  intrigue  and  of  bitterness, 
Peter  Miller  and  Gabriel  Eckerlin  secretly  sided  with 
Beissel,  who  gave  them  a  written  authority  "to  act 
when  they  thought  it  best  to  act."  They  took  advan- 
tage of  this  to  raise  a  rebellion  against  Israel.  Finally 
at  a  council  he  was  ordered  to  leave  the  monastery 
and  live  in  the  fulling-mill. 

At  this  juncture  Samuel  took  an  active  part  in  the 
discussion  and  urged  Israel  to  leave  Ephrata  for  good 
and  all.  On  September  4,  1745,  Israel  Eckerlin,  his 
brother  Samuel,  and  young  Alexander  Mack  solemnly 


(i)  Samuel  Eckerlin  was  married.    His  wife  died  in  1733.    Her  death  is  the 
fifth  recorded  in  the  Register  of  the  Ephrata  Community. 


468  History  of  the  Brethren. 

journeyed  to  the  western  wilderness  four  hundred 
miles.  Gabriel  Eck-erlin  was  appointed  to  the  vacant 
Priorship,  but  did  not  long  administer  the  office. 
He,  too,  was  driven  out  and  joined  his  brother  in  the 
forest  west  of  the  Alleghenies.  The  wanderers 
journeyed  to  the  New  River.d)  Mack  soon  had  his 
full  of  this  hermit  life  and  gladly  returned  to  German- 
town.  The  three  brothers  erected  a  group  of  cabins, 
called  the  place  "  Mahanaim,"  and  cleared  the  ground 
for  a  permanent  settlement.  Israel  devoted  his  time 
to  theology  and  mysticism,  writing"  industriously; 
Samuel  practiced  medicine  among  the  border  settlers 
and  the  Indians;  Gabriel  became  a  hunter  and  trapper, 
to  supply  the  household  with  needed  food. 

In  1750,  Israel  and  Gabriel  returned  and  spent  five 
months  in  the  Monastery.  Dissension  and  bickering 
again  broke  out,  and  once  more  the  brothers  turned 
to  the  west;  and  alone  in  the  dead  of  winter  crossed 
the  Allegheny  mountains  and  arrived  more  dead  than 
alive  on  the  Monongahela  river.  Here  Samuel  joined 
them,  and  the  Delaware  Indians,  in  pity,  gave  them 
protection.  At  the  outbreak  of  the  French  and 
Indian  War  the  Indians  warned  them  of  their  danger, 
and  caused  them  to  remove  to  Cheat  river.  On  a 
branch  of  this  stream  called  "Dunker's  Run,"  in 
honor  of  these  men,  they  erected  for  the  third  time 
a  cabin  home  and  hoped  to  live  in  safety.     The  Del- 


(1)  Now  called  the  Great  Kanawha  in  West  Virginia. 


The  Ephrata  Society.  469 

awares    finally,    in    1757,    warned    them    to    leave    and 
reluctantly  withdrew  their  friendly  protection. 

Samuel  was  east  of  the  mountains.  Israel  and 
Gabriel  were  surprised  in  their  cabin  by  seven  Mo- 
hawk Indians  led  by  a  Frenchman,  captured,  and 
taken  prisoners  to  Fort  DuOuesne.(')  The  cabin  was 
pillaged  and  burned.  An  Indian  in  ambush  was  left 
to  shoot  down  Samuel  on  his  return.  When  Samuel 
returned  he  found  his  home  a  charred  ruin.  Over- 
come by  the  awful  tragedy  that  he  feared  had  befallen 
his  brothers  he  fell  upon  his  knees  clasped  his  hands 
in  supplication  to  God,  and  in  the  bitterness  of  his 
agony  burst  into  tears.  The  concealed  Indian  raised 
his  gun  to  shoot.  His  eyes  too  were  moist.  He 
could  not  shoot.  Silently  he  slunk  away  to  rejoin 
his  fellow  braves  and  Samuel  Eckerlin  is  left  alone 
on  his  knees  in  prayer  and  tears!  History  has  no 
record  of  his  fate! 

Israel  and  Gabriel  were  taken  from  Fort  DuOuesne 
to  Montreal  by  the  French  and  given  over  to  a  Jesuit 
Convent  as  prisoners  of  war.  From  Montreal  they 
were  taken  to  Quebec,  and  finally  with  other  prisoners 
they  were  carried  across  the  Atlantic  Ocean  to  France. 
Here  as  his  end  approached  Gabriel  was  received 
into  an  order  of  monks  of  the  Catholic  church.  He 
received  his  tonsure  and  was  known  as  Bon  CJircticn. 
Soon  after  this  both  died. 


(i)  Some  historians  have  asserted  that  all  three  were  murdered    by    the 
Indians.    Such,  however,  is  not  the  case. 


4/0  History  of  the  Brethren. 

What  a  family  tragedy!  The  father  flees  for  con- 
science' sake  to  Schwarzenau.  He  gives  his  life  for 
his  faith.  His  widow  crosses  the  Atlantic  Ocean  to 
find  a  grave.  His  sons  run  the  round  of  religious 
fanaticism,  Indian  life,  wilderness  tragedy,  and  inter- 
national strife.  The  remnant  is  carried  back  almost 
in  sight  of  the  ancestral  home,  and  closes  its  days 
in  an  ecclesiastical  order  of  the  church  from  whose 
portals  the  pious  father  fled  onl\'  one  generation 
before!  Let  history  name  another  equal  family  story 
or  consent  to  the  dictum,  the  Eckerlin  family  is  with- 
out a  parallel  in  the  annals  of  the  world. 


CHAPTER  XII. — Origin  and  Early  History  of 
Annual  Meeting. 


In  the  beginning  the  church  had  no  representative 
body  and  no  general  conference.  The  congregational 
unit  was  maintained,  and  frequent  visitations  from  one 
congregation  to  another  preserved  the  spirit  of  unity. 
There  is  no  evidence  of  a  need  for  a  general  confer- 
ence from  the  membership.  But  there  is  abundant 
evidence  to  prove  that  Annual  Meeting  was  imposed 
upon  the  church  by  influences  from  without.  Annual 
Meeting  was  created  as  a  means  of  defense  and  as  a 
means  of  edification.  It  is  a  distinct  creation  of  a 
very  remarkable  movement  among  the  German  sects 
of  Pennsylvania,  known  as  the  "Pennsylvania  Synods 
of  1742." 

On  December  24,(1)  1741,  Count  Zinzendorf,  the 
head  of  the  Moravian  church,  arrived  from  Europe  at 
Bethlehem,  Pennsylvania.  At  this  time  Zinzendorf 
had  resigned(2)  his  bishopric  in  the  Moravian  church 
in  order,  as  he  declares  in  an  address,  delivered  in 
Herrendyk,  August  6,  1741,  "that  I  might  proclaim 
the  message  of  the  death  and  blood  of  Jesus,  not  with 
human  ingenuity,  but  with  divine  power,  unmindful  of 
personal  consequences  to  me.  ...  I  cannot  with 
my   testimony    confine    myself   to    07ie    denomination; 


(i)  Dec.  13,  old  style. 

(2)  He  laid  down  his  episcopal  office,  June,  1741. 

(471) 


472  History  of  the  Brethren. 

for  tlie  whole  earth  is  the  Lord's,  and  all  sojds  arc  His; 
J  am  a  debtor  to  all."  He  believed,  and  rightly,  that 
Pennsylvania  had  no  ecclesiastical  organizations,  and 
that  here  he  would  not  meet  the  organized  opposition 
to  be  met  with  in  Europe.  Here  he  hoped  to  realize 
his  ideal  of  "a  Church  of  God  in  the  Spirit." 

When  he  landed  in  Pennsylvania  he  was  surprised 
to  find  a  great  deal  of  mistrust  and  opposition.  Some 
believed  that  he  was  an  emissary  in  disguise  of  the 
papal  court,  and  others  had  no  mind  to  hear  any 
message  of  a  religious  character  whatever.  He  trav- 
eled through  eastern  Pennsylvania  and  was  allowed  to 
preach  at  only  one  place — Oley,  Berks  County,  Penn- 
sylvania. He  was  so  disheartened  that  he  wrote,  "I 
traveled  and  prayed,  and  wept  and  bore  witness,  and 
sought  for  peace,  and  seek  it  still. "(')  His  declara- 
tions for  a  spiritual  union  did  attract  some  notice,  and 
Henry  Antes,  John  Bechtel,  Adam  Gruber,  Christo- 
pher Wenger,  and  others  thought  the  time  had  come 
to  lessen  the  envy,  malice  and  slander  displayed  both 
in  conversation  and  in  public  prints.  They  desired  to 
conciliate  the  clashing  views  of  the  different  denom- 
inations of  Germans  in  Pennsylvania.  These  men 
frequently  met  at  the  house  of  John  Bechtel  in  Ger- 
mantown.  They  discussed  at  length  plans  for  a  union 
of  all  the  German  sects  of  the  province  and  finally  on 
December   26,    1741,    a    letter   was    sent    by    Heinrich 


(1)  Open  letter  to  the  Germans  of  Pennsylvania,  February,  i7(2. 


Origi/i  of  Anmial  Meeting.  473 

Antes  and  others  to  all  the  sects  of  the  province 
whom  they  wished  to  unite,  inviting  them  to  a  general 
synod  to  be  held  in  Germantown,  Jan.  12,  1742.  (New 
Year's  Day,  old  style.)  Thus  began  the  famous 
Pennsylvania  Synods  of  1742, — seven  in  all  were  held 
in  the  above  year.  The  minutes  were  published  by 
Benjamin  Franklin.     The  first  one  bears  the  title: 

"Authejitische  /  Relation  /  voji  dem  /  An/ass,  Fortgang  7/nd 
Schlusse  /  Der  ai)i  isten  itnd  2te7t  Jamiarii  Anno  1^42  /  In  Ger- 
mantown gehaltenen  /  Versanimtung  /  Einiger  Arbeiter  /  Derer 
meisten  Christ  lie  hen  Religionen  /  und  /  Vieler  vor  sich  selhst 
Gott-dienenden  Christen- Alenschen  /  in  Pennsylvaiiia ;  /  Aiif- 
gesetzt  /  In  Germantown  am  Abend  des  2ten  obigen  Monats.  / 
Philadelphia,  /  Gedrnckt  tind zu  haben  bey  B.  Franklitt.  /" 

The  introductory  remarks  of  this  Synod  will  best 
show  the  motive  and  purpose  in  the  minds  of  its 
projectors: 

"Heinrich  Antes  and  several  other  lovers  of  liberty 
in  this  country  had  desired  many  years  ago  that  not  so 
much  evil  should  be  spoken  and  written  of  their 
fellow  beings  without  evidence,  because  by  this  means 
the  cause  is  never  furthered.  The  opportunity  to  do 
some  good  is  always  cut  off  beforehand.  They  only 
waited  for  the  favorable  time  and  hour,  and  now  they 
thought  the  time  had  come.  Because  they  not  only 
noticed  a  desire  among  various  people  to  know  one 
another  more  accurately  so  as  not  to  need  to  fear  a 
shadow,  but  with  greater  certainty  they  desired  to 
avoid  what  is  harmful.  They  were  even  requested  (by 
some)  to  take  the  matter  in  hand.  Therefore,  Hein- 
rich Antes  wrote  letters  to  all  and  each  representative 
and  worker  in  the  various  organizations  where  he  and 


474  History  of  the  Brcthre?i. 

his  friends  desired  greater  friendship  among  one  an- 
other in  respect  to  the  matters  above  stated. 

"The  good  hand  of  God  was  with  this  little  dove. 
It  came  like  the  latter,  with  an  olive-leaf,  and  not  one 
of  those  invited  failed  to  come. 

"On  the  first  of  January  they  met  at  Germantown, 
and  as  they  assembled  in  the  house  of  Theobard  Endt, 
the  meeting  was  opened  with  a  prayer  to  the  Lord. 
Care  was  taken  that  not  only  a  magistrate  should  be 
present  for  the  sake  of  civil  order,  but  several  men 
from  every  creed  known  in  Pennsylvania  that  had  a 
knowledge  of  the  German  language,  so  that  whatever 
was  done  might  be  judged  from  the  ground  principles 
of  every  one.  This  aim  was  reached,  too,  and  the 
members  of  this  meeting  were  very  much  enlightened 
one  by  the  other." 

The  number  of  members  is  nowhere  recorded;  "but 
,  more  than  fifty  persons  are  named  as  taking  an  active 
part  in  these  deliberations. "^^^ 

The  following,  arranged  by  their  denominational 
affiliations,  seem  to  have  taken  the  most  active  part  in 
the  discussions: 

1.  Tiinkers: Joseph      Miller,     Andrew      Fiy, 

Abraham  du  Bois,  George  Adam 
Martin,  John  Peter  Jacobs  von 
Larschett  (Lawshe)  (Amwell, 
N.J.) 

2.  Ltitlieran: Conrad  Weiser. 

3.  Germa?i  Reformed : .  Henry  Antes,  John  Bechtel,  John 

Leinbach. 


(i)  Reichel's  History  of  the  Moravians,  p.  98. 


Origin  of  Aimiial  Meeting.  475 

4.  Mennonite : John  De  Turk  (Oley). 

5.  ScJnvenkfclder:  . . .  .C.  Weigner. 

6.  Siebc7itdger : Prior    Onesimus    (Israel    Ecker- 

lin),  John  Hildebrand,  Henry 
Kalkloser. 

7.  Separatists: J.    A.    Gruber,    Theobald    Endt, 

Conrad  Matthai. 

8.  Hermit: J.  G.  Stieffel. 

9.  Moravians: Count    Zinzendorf,    John    Jacob 

Miiller  (Secretary  of  the  1st,  4th, 
5th,  6th  and  7th  Synods),  Bish- 
op David  Nitschmann,  Andrew 
Eschenbach,  Pyrlseus,  Biittner, 
Rauch,  and  others. 

In  addition  to  the  above  were  the  following,  whose 
denomination  is  not  named: 

Cornelius  Weygand  and  Christopher  Meng,  from  Ger- 

mantown. 
Adam  Schaues,  from    Frederick  Township    (secretary 

of  the  2nd  Synod). 
John  Kooken,  Worcester  Township. 
Christian   Kintsy,  John  Hartley  (Bartelet),  Jacob  Vet- 

ter,  and  John  Herpein,  from  Oley. 
G.  Merckel,  from  Skippack. 
Heinrich  Hollstein,  from  Falckner's  Swamp. 
Christian  Baus,  from  Skippack. 

Zinzendorf  declares  that  above  one  hundred  persons 
attended  these  S)nods.  He  further  declares:^')  "I 
was  neither  the  author  nor  adviser   {sitasor)   of  these 


(i)  Naturelle  Rejiexionen,  pp.  194  et  seq. 


4/6  History  of  the  Brethren. 

Synods,  which  were  called  by  Pennsylvanians  who 
had  become  tired  of  their  own  ways.  What  the  object 
of  these  meetings  may  have  been,  I  am  not  able  to 
determine.  I  should  almost  think  that  every  Deputy 
had  his  own  instructions.  I  wished  to  make  use  of 
this  opportunity  to  place  on  the  throne  {intliroiiisireii) 
the  Lamb  of  God,  as  the  real  {eigentliclic)  Creator, 
Preserver,  Redeemer  and  Sanctifier  of  the  whole 
world,  and  at  the  same  time  to  introduce  in  theoria 
ct praxi  the  catholicity  of  His  Passion  as  a  universal 
theology  for  the  Pennsylvania  Germans." 

It  is  to  be  noted  that  at  the  commencement  of  these 
Synods  the  Tunkers  were  deeply  interested  and  many 
of  them  attended  and  took  an  active  part  in  the  dis- 
cussions. Of  the  twenty-five  named  as  leaders  in  the 
discussion,  representing  nine  denominations  or  faiths, 
five  were  Tunkers  and  three  others  {Siebefitdgcrs)  had 
been  members  before  the  unfortunate  affair  at  Con- 
estoga  in  1728.(1)  It  will  be  seen  from  this  that  the 
Tunkers  were  not  only  largely  concerned,  but  they 
were  men  of  such  influence  and  power  in  public 
address  that  they  took  a  commanding  part  in  these 
universal  conferences. 

The  relation  of  these  Synods  to  the  Annual  Meet- 
ings of  the  church  of  the  Brethren  is  so  important  that 
I  quote  at  length  from  the  language  of  George  Adam 
Martin,  a  minister  in  the  Coventry  Brethren  congre- 


(i)  See  page  299. 


Ongin  of  Annual  Meeting.  477 

gation,  and  a  prominent  delegate  at  the  Synods — es- 
pecially the  one  at  Oley: 

"Count  Zinzendorf  and  many  of  his  Brethren  came 
into  the  country  and  occasioned  a  great  stir,  especially 
by  his  conferences.  And  because  all  denominations 
were  invited  to  them,  I  too  was  deputed  by  my  Super- 
intendent(^)  to  attend  them.  When  I  arri\'ed  at  the 
conference,  which  was  held  at  Oley,  I  found  there 
some  of  our  Baptists  (Tunkers),  Seventh  Day  men, 
Mennonites  and  Separatists. 

"The  Count  himself  was  president,  and  for  three 
days  I  heard  queer  and  wonderful  things  there.  After 
my  return  home  I  went  to  my  Superintendent  and  said 
that  I  looked  upon  the  Count's  conferences  as  snares, 
for  the  purpose  of  bringing  simple-minded  and  inex- 
perienced converts  back  to  infant  baptism  and  church- 
going,  and  of  erecting  the  old  Babel  again.  We 
consulted  with  each  other  what  to  do,  and  agreed  to 
get  ahead  of  the  danger,  as  some  Baptists  had  already 
been  smitten  with  this  vain  doctrine,  and  to  hold  a 
yearly  conference,  or  as  we  called  it,  a  Great  As- 
sembly, and  fixed  at  once  the  time  and  place.  This  is 
the  beginning  and  foundation  of  the  Great  Assemblies 
of  the  Baptists. "(2) 

This,  then,  is  the  beginning  of  our  Annual  Meeting. 
The  dangers  to  be  met  were  so  present  that  the  time 
agreed  upon  must  have  been  soon  after  the  Oley 
Synod,  which  was  held  in  John  de  Turk's  house  on 
February    21-23,    1742-     No    doubt    the    time    agreed 


(i)  Martin  Urner,  first  Bishop  at  Coventry. 
(2)   Chronicon  Rpliratensc,  p.  24S. 


478  History  of  the  Brethren. 

upon  by  Martin  Urner  and  George  Adam  Martin,  the 
originators  of  our  Annual  Meeting,  was  Whitsuntide 
of  1742.  Where  this  meeting  was  held  is  nowhere 
recorded.  But  I  am  inclined  to  believe  it  was  held  at 
Coventry,  perhaps  in  the  house  of  Martin  Urner,  for  it 
was  in  his  house  that  the  congregation  usually  wor- 
shiped. 

What  things  did  George  Adam  Martin  hear  and  see 
at  Oley,  the  result  of  which  is  our  great  annual  gath- 
ering? The  minutes  of  the  Synods  will  best  answer 
this  question: 

THE    FIRST   SYNOD. 

"  Heinrich  Antes,  who  had  distributed  the  circulars 
calling  the  Synod,  laid  a  proposition  before  all  that 
this  meeting  be  called  together  for  the  purpose  of 
seeing  whether,  with  the  Savior's  blessing,  it  could 
not  be  brought  about  that  either  an  end  be  made  in 
the  State  of  Pennsylvania,  of  all  hostile  judgments 
and  opinions,  story-telling,  harming,  evil  slandering, 
or  at  least  that  this  be  made  so  contemptible  that 
every  honest  man  would  be  ashamed  of  it." 

At  the  conclusion  of  this  address  a  Separatist,  likely 
Gruber,  presented  a  written  memorial  against  the 
strong  assertions  of  a  newly-arrived  German  teacher 
(Zinzendorf).  To  this  Zinzendorf  replied  with  a 
strong  address  in  which  he  pointed  out  Christ  and 
His  meritorious  suffering  and  death  as  the  only  source 
of  our  salvation. 

It  was  apparent  then  that  endless  discussion  would 


Origin  of  Ammal  Meeting.  479 

arise.  This  was  prevented  by  "a  worker  of  the  com- 
munity of  Ephrata."  This  worker  doubtless  was 
Prior  Onesimus  (Israel  Eckerlin)  whom  Zinzendorf 
honored  with  a  seat  by  his  side/')  Eckerlin  deplored 
the  waste  of  time  that  would  result  if  all  personal 
grievances  and  individual  opinions  were  discussed  at 
length.  As  a  result  of  Eckerlin's  remarks,  it  was 
agreed  that  a  committee  from  all  the  different  denom- 
inations should  hear  all  questions  and  decide  what 
ones  should  come  before  the  Synod;  and,  further,  that 
questions  should  be  considered  in  the  name  of  the 
congregation  bringing  the  question  and  not  in  the 
name  of  the  person  aggrieved. 

These  two  decisions  evidently  gave  precedent  for 
our  Standing  Committee  and  for  our  manner  of  send- 
ing queries  to  Annual  Meeting. 

The  second  day's  sessions  opened  with  prayer  and 
the  hymn,  "Christ,  Thou  Eamb  of  God,  Thou  who 
bearest  the  world's  sins,  give  us  thy  peace." 

Then  followed  the  discussion  of  the  following 
queries: 

Query  I. — Is  it  not  an  adherence  to  the  creature 
when  we  make  fellowship,  and  is  not  this  at  least  to 
be  provided  for? 

UnaJiimotis  Reply. — We  adhere  to  creatures  from  the 
inclinations  of  the  flesh,  or  by  reason  of  selfish  inter- 
ests or  fear  and  this  adherence  belongs  to  the  works 
of  the  flesh.     But  the   adherence   of  the   children    of 


(i)   Chronicon  Ephratense,  p.  149. 


480  History  of  the  Brethren. 

God  should  be  as  intimate  as  that  between  our  God 
and  His  Son, — John  17:  14-23. 

Query  II. — How  \arious  is  the  community  of  the 
holy  ones? 

Unanmions  Reply. — The  community  of  God  in  the 
spirit  is  numberless  and  is  found  throughout  the 
world. 

Query  III. — What  reliance  can  there  be  with  regard 
to  such  a  unification  in  Pennsylvania? 

U/mjiimous  Reply. — If  it  were  possible  to  agree  on  the 
main  points,  it  were  well  to  venture  upon  such  an 
union  in  religion,  where  each  household  (congrega- 
tion) should  preserve  its  peculiar  rights. 

Query  IV. — Is  honor  and  respect  due  to  every 
order!}'  organization? 

Unajmnous  Reply. — All  orderly  organizations  are 
established  or  supported  or  at  least  tolerated  by  God, 
else  He  would  crush  them  Himself  with  the  stone 
without  hands,  or  confuse  their  language.  Therefore 
the  children  of  God  are  not  only  not  called  upon  to 
storm  well  arranged  organizations,  or  (what  is  worse) 
to  destroy  them  in  a  stealthy  and  sneaky  fashion;  but 
they  have  a  veneration  in  their  feelings  for  all  that 
have  adjusted  themselves  in  an  orderly  manner. 

Query  V. — How  can  it  be  brought  about  that  with- 
out subduing  the  spirit,  it  should  be  possible  to  give 
good  advice  to  one  another,  and,  if  it  is  wanted,  to 
help  one  another  honestly? 

UtW9mno2is  Reply. — All  differences  of  opinion,  the 
lengthy  answer  declares,  shall  be  submitted  in  writing 
at  the  next  meeting  of  the  Synod,  "but  whoever  can- 
not abide  his  time,  by  reason  of  some  pressing 
matters,  is  directed  to  the  house  of  Heinrich  Antes." 


Origin  of  Ammal  Meeting.  481 

He,  it  appears,  was  to  act  as  arbitrator  of  all  such 
differences  and  answer  to  the  next  Synod  for  his 
decisions. 

Query  VI. — How  is  it  to  be  ascertained  whether 
those  who  are  delegated  to  this  council  of  brethren  are 
of  God? 

Unanimous  Reply. — The  written  testimony  of  each 
community  within  itself  is  sufficient,  and  as  soon  as 
such  testimony  has  been  examined  no  other  inquiry 
shall  be  made. 

Query  VH. — What  are  the  main  points  to  which  all 
must  agree  to  enable  us  to  be  present  at  this  council 
of  Brethren? 

Una7iimotis  Reply. — We  believe  and  unanimously  con- 
fess that  no  one  else  could  have  saved  us  from  eternal 
death,  save  our  Lord  and  God,  Jesus  Christ  alone,  by 
His  blood.  We  believe  that  He  vnist  die  for  the 
world;  not  that  any  one  in  heaven  or  in  earth  could 
have  constrained  Him  to  do  it;  but  because  there  was 
no  other  means  for  us  in  heaven  or  in  earth.  His 
compassion  for  our  misery  constrained  Him  to  it. 

The  Father,  who  loved  His  only-begotten  Son, 
especially  because  the  Son  willed  to  sacrifice  His  life 
for  the  world,  before  there  had  yet  been  a  world,  had 
for  this  purpose  given  Him  away  from  His  arms.  He 
has  given  Him  for  the  whole  world;  and  Jesus  is, 
therefore,  called  not  only  the  Savior  of  believers,  and 
the  atonement  for  their  sins,  but  also  for  the  sins  of 
the  whole  world  and  the  Savior  of  all  men.     .     .     . 

Every  one  remaineth  dead  in  sin,  except  he  be 
called  to  life  by  Christ.  Every  one  must  be  regen- 
erated. But  when  and  in  what  manner,  is  known  only 
to  the  Lord.     .     .     . 


i 


482  History  of  the  Brethren. 

The  pardoned  sinner  has  the  privilege  or  the  right, 
henceforth  not  to  sin  any  more,  but  to  become  holy; 
and,  lest  Satan  again  bewilder  his  senses,  he  must  have 
his  heart  and  mind  guarded  by  the  grace  of  the  Lord, 
our  God. 

In  conclusion  all  agreed  to  abstain  in  future  from 
disputing  about  all  plain  Scripture.  In  order  that  all 
denominations  might  know  exactly  what  was  agreed 
upon,  a  careful  minute  was  written  down  and  con- 
firmed by  all  present.  For  further  confirmation  nine 
delegates,  one  from  each  denomination  of  faith,  signed 
the  minutes  from  which  the  above  queries  and  an- 
swers are  extracted.  The  fourth  signature  is  "Joseph 
MuUer,  from  the  Great  Swamp."  Joseph  Miiller  was 
a  member  of  the  Tunker  church. 

It  is  well  to  note  especially  that  this  v/as  an  attempt 
to  formulate  a  creed  for  all  the  churches  present,  and 
in  so  far  as  the  declarations  cover  the  faith  of  Chris- 
tians, it  must  be  remembered  that  the  above  queries 
represent  the  prevailing  opinion  of  the  Tunkers  upon 
the  questions  at  issue  at  the  time  of  this  synod;  and, 
no  doubt,  the  opinion  of  the  church  from  its  begin- 
ning. 

THE    SECOND    SYNOD. 

The  second  synod  was  held  at  the  house  of  George 
Huebner,  a  Mennonite,  in  Falckner's  Swamp,  on  Jan- 
uary 25  and  26,  I742.('^ 


(1)  Jan.  14,  15,  old  style. 


Origin  of  A/innal  Meeting.  483 

A  preliminary  meeting  was  held  on  the  way  at 
the  Skippack,  in  order  to  open  the  way  for  a  fuller 
delegation  of  Mennonites.  At  the  opening  session 
the  discussions  grew  violent  and  it  was  found  expedi- 
ent to  allow  no  question  to  come  up  which  was  not 
selected  by  lot.  The  manner  of  using  the  lot  was  as 
follows:  The  delegate  desiring  to  submit  a  query 
stood  before  the  entire  synod.  Two  tickets  were 
placed  upon  the  table,  upon  one  was  written  "aye," 
upon  the  other  "nay."  These  words  were  placed  on 
the  under  side  of  the  tickets;  and,  if  the  delegate 
drew  "nay,"  it  was  taken  as  a  sign  that  it  was  not  at 
this  time  expedient  to  consider  his  query.  If  the 
"aye"  was  drawn,  the  query  was  presented  and  an 
answer  formulated. 

Twenty-seven  queries  were  presented  and  answered, 
the  most  important  ones  being  as  follows: 

Query  I. — Who  may  in  the  future  attend  this  con- 
ference? 

Utia?ii?nons  Reply. — Delegates  of  all  denominations; 
the  ministers  of  all  denominations;  a  few  special  per- 
sons, e.  g.,  Henry  Antes,  J.  G.  Stieffel,  C.  Weigner,  Con- 
rad Matthai,  John  Bartley,  and  such  others  as  may  be 
invited  by  the  conference  hereafter;  and  the  delegates 
whose  names  are  attached  to  the  proceedings  of  the 
first  synod;  a  fev/  special  ones  from  the  immediate 
community  in  which  the  synods  are  held. 

Query  IV. — What  is  the  real  object  of  our  being 
together? 

Una7iimous  Reply. — The  proper  object  of  this  assem- 


484  History  of  the  BrctJireii. 

bly  of  all  evangelical  denominations  is  that  a  poor 
inquirer  for  the  way  of  life  may  no  longer  be  directed 
in  a  dozen  different  ways,  but  only  in  one;  let  him  ask 
whom  he  will.  But  if  any  one  should  like  to  travel  in 
exactly  the  path  of  him  who  directed  him,  he  has  full 
liberty  to  do  so,  provided  the  inquirer  be  as  yet  in  no 
way  connected  with  any  religious  society. 

Query  V. — How  do  we  know  when  the  Lord  is  with 
us  in  this  conference? 

U?iattimo2is  Reply. — We  shall  know  the  Lord  is  with 
us  if  harmony  prevail  and  something  is  always 
accomplished.  If  at  any  time  one  or  the  other  of 
these  conditions  does  not  prevail  we  will  break  off  our 
proceedings,  and  seek  again  the  peace  of  God. 

Query  XXL — Is  there  no  means  to  improve  the 
training  of  children? 

Unatnmo7ts  Reply. — We  shall  help  one  another  to 
train  the  children.  To  do  this  we  will  make  use  of  the 
words  in  the  Bible. 

Among  the  signers  of  the  minutes  as  above  set  forth 
appears  the  name  of  "Abraham  du  Bois,"  an  elder  of 
the  Tunker  church. 

THE    THIRD    SYNOD. 

The  third  synod  was  held  February  21-23,(1)  at  Oley 
in  Berks  county,  at  the  house  of  John  de  Tiirk,  a 
Mennonite.  It  was  at  this  synod  that  the  Tunker 
preacher,  George  Adam  Martin,  was  stirred  to  de- 
nounce   these  synods  and  to  advocate  a  separate  an- 


(i)  Feb.  10-12,  old  style. 


Origin  of  Annual  Meeting.  485 

nual  meeting  (Great  Assembly)  of  the  Tunkers 
alone. (i) 

This  was  a  remarkable  synod.  Zinzendorf  proposed 
to  read  a  letter  from  the  Ephrata  Society  regarding 
baptism.  A  violent  disturbance  arose  and  a  member 
from  Ephrata  cited  the  fifth  query  of  the  second 
synod. (2)  This  caused  some  embarrassment  .and  a 
postponement  of  business  for  some  time. 

At  this  juncture  a  "Quaker  woman-teacher"  asked 
the  synod  permission  to  speak,  and  her  proper  request 
was  granted.  The  minutes  testify  that  "  she  spoke 
only  true  and  reasonable  words,  and  as  we  were  all 
expecting  comfort,  she  was  to  us  a  Hannah.  She 
spoke  of  Him  (Luke  4)  who  is  at  the  same  time 
Creator,  Redeemer,  Lord  and  Servant,  as  she  said. 
We  felt  at  peace  during  her  short  discourse;  and  when, 
with  womanly  humility  and  modesty,  she  left  us,  we 
were  again  in  a  condition  to  continue  our  proceed- 
ings." 

Andrew  Eschenbach  was  ordained  to  the  undenom- 
inational church  at  Oley.  This  ordination  was  con- 
ducted by  Bishop  David  Nitschmann,  a  Moravian. 
Christian  Henry  Rauch  was  also  ordained  a  missionary 
to  the  Indians,  also  Gottlob  Biittner  and  J.  Chris- 
topher Pyrlaeus;  the  latter,  minister-elect  to  the 
Lutheran  congregation  in  Philadelphia. 

Then     followed     a     proceeding     that     caused     the 


(i)  See  page  476. 
(2)  See  page  484. 


486  History  of  the  Brethren. 

Tunkers  present  great  concern.  Christian  Henry 
Ranch  brought  into  the  synod  three  converted  Indians 
and  asked  permission  to  baptize  them.  These  Indians 
preached  all  through  the  night  preceding  "the  merit  of 
Jesus  with  such  force  of  spirit,  and  such  lasting  persist- 
ency that  the  wild  men  and  the  whites  were  astounded 
and  we  considered  it  unjustifiable  to  keep  away  any 
longer  the  water  from  them.  Therefore,  it  was  de- 
cided to  baptize  them  in  the  name  of  the  Lord." 

The  whole  assembly  repaired  to  a  barn  belonging  to 
Mr.  de  Turk,  and  Rauch  baptized  them,  calling 
Shabash,  Abraham;  Seim,  Isaac;  and  Kiop,  Jacob. 
This  baptism  was  performed  by  sprinkling. (•) 

Fearing  that  the  spiritual  union  might  be  broken 
they  proceeded  to  make  it  permanent  by  the  follow- 
ing provision:  The  names  of  "fifty  known  and  mostly 
present  members"  were  written  down.  Thirty  were 
drawn  by  lot.  This  drawing  was  done  by  a  civil 
magistrate,  because  "a  child  could  not  be  gotten  to 
do  it."  From  these  thirty,  John  Bartley  of  Oley 
"lotted  out"  twenty;  from  these  twenty,  ten;  from 
these  ten,  five:  and  from  these  five,  three  were  chosen 
by  the  spirit  of  the  whole  meeting.  The  three  finally 
selected  in  this  remarkable  way  were  Andreas  Frey,  a 
Tunker,  Gottfried  Haberecht,  an  Ephrataite,  and  An- 
thony Seiffert,  a  Moravian. 

These    men    were    known    as    the    "Trustees   of  the 


(i)  Reichel's  Moravian  History,  p.  105, 


Origin  of  Annual  Meeting.  487 

Church  of  God  in  the  Spirit."  It  was  their  duty  to 
select  two  worthy  men  from  the  children  of  God  in 
this  country,  keep  the  selection  a  profound  secret, 
and  require  these  men,  known  only  to  the  Trustees,  to 
prevent  as  much  as  was  in  their  power,  this  spiritual 
union  from  being  dissolv^ed.  In  case  the  two  chosen 
should  become  known  it  was  the  duty  of  the 
Trustees  to  remove  them,  and  appoint  in  their  stead 
others  who  were  not  known.  Just  what  was  the  result 
of  this  action  can  never  be  known.  But  that  it  did 
not  accomplish  much  is  evident  from  the  fact  that  the 
Mennonites,  Schwenkfelders  and  most  of  the  Tunkers 
withdrew  at  the  close  of  this  third  synod  and  were 
not  at  the  subsequent  sessions. 

To  add  to  the  confusion  Count  Zinzendorf  at  a 
private  meeting  of  the  delegates,  at  the  opening  of  the 
synod,  expressed  his  opinion  about  the  character  of 
many  persons,  in  which  expression  he  was  at  times 
right,  at  others  wrong.  The  result  was  division  of 
feeling  and  diversity  of  opinion.  This  was  followed 
by  a  complaint  against  Zinzendorf.  There  followed  a 
violent  debate  and  Zinzendorf  was  obliged  to  resign 
the  chairmanship  of  the  Conference.  A  Scotch-Irish 
brother,  who  could  not  speak  in  German,  then  took 
the  meeting  in  charge  and  delivered  a  scathing  ad- 
dress against  the  secret  enemies  of  Jerusalem.  An- 
drew Eschenbach  was  then  elected  chairman  and  the 
synod  continued  for  three  days. 

But   the   end   of   possible    union    had    come.     The 


488  History  of  the  Brethren. 

members  of  at  least  three  faiths  withdrew  and  the 
subsequent  synods  were  mere  echoes  of  the  vigor 
prevailing  in  the  first,  second  and  third  ones. 

The  immediate  effect  of  this  s)'nod,  particularly  of 
the  baptism  by  sprinkling  and  the  involved  arrange- 
ments for  preventing  disunion,  "was  that  the  Menno- 
nites  and  Schwenkfelders  withdrew  altogether;  the 
Tunkers  arranged  their  own  annual  meetings  which 
continue  to  this  day;  and  the  Siebentagers  also  refused 
to  have  any  further  connection  with  these  synods. "(') 

What  could  be  more  significant  than  the  action  of 
George  Adam  Martin  and  Martin  Urner  on  this  occa- 
sion? Anxious  to  preserve  the  Tunker  faith  and 
practice,  and  feeling  convinced  that  sprinkling  is  not 
baptism,  they  withdraw  from  all  alliance  and  call  a 
great  conference  of  the  Tunkers  to  enforce  the  doc- 
trines of  the  church  and  to  educate  the  membership 
upon  the  Gospel  ordinances.  No  doubt,  the  great 
theme  of  the  first  Annual  Meeting  was  baptism,  and 
the  first  general  council  of  the  Brotherhood  was  set 
for  the  defense  of  the  Gospel.  The  Tunkers  believed 
in  and  practiced  trine  immersion  for  believers.  No 
other  mode  of  baptism  could  to  them  be  valid.  With 
the  courage  of  their  conviction  and  a  desire  to  stand 
for  Gospel  teaching  they  turned  to  their  own  people, 
assembled  them,  taught  them,  had  a  blessed  meeting, 
and    decided,    in    the    fear    of    the   Lord,   to   assemble 


(i)  ReichePs  Moravian  History,  p.  io6. 


Origiji  of  A?ifiual  Mcetmg.  489 

annually  in  a  great  school  in  which  the  leaders  taught 
to  all  the  members  the  ordinances  as  the  church  had 


•  ■"   •  •     — — ^— ^^^ 


Minutes  of  Annual  Meeting,  1726.(1) 


(1)  May  13,  1820.— During  a  great  meeting  at  the  house  of  Brother  Daniel 
Reichardt  it  has  been  taken  council  liow  in  the  fear  of  the  Lord  it  is  regarded, 
and  if  it  is  proper,  that  a  brother  should  serve  in  the  office  of  an  Assemblyman, 
and  it  was  generally  decided  and  with  many  texts  proven  that  it  is  not  fit  for  a 
true  follower  of  Christ,  who  is  a  "gone-out  one''  and  touches  notliing  unclean, 
that  he  should  fill  such  an  office;  and  it  would  be  better  to  do  according  to  the 
counsel  of  the  Apostle  and  cling  to  humility. 

Michael  Meyer,  Johannes  Gerber. 

Daniel  Gerber,  Georg  Brumbaugh, 

Samuel  Arnold,  Daniel  Seiler. 

Johannes  Flory,  Nicholas  Martin, 

Christian  Long.  Johannes  Brumbaugh, 

Daniel  Bollinger,       Daniel  .Arnold. 


490  History  of  the  Brcthre?i. 

always  practiced  them,  and  as  they  found  them  in  the 
only  creed  they  knew — the  words  of  Jesus  and  his 
followers. 

Notwithstanding  the  early  date,  1742,  of  the  begin- 
ning of  Annual  Meeting,  the  first  meeting  of  which 
we  have  a  record  is  1778.^'^  For  all  the  years  from 
1742  to  1778  no  minutes  are  known. 

Our  published  minutes  are  by  no  means  complete. 
Many  meetings  after  1778  are  omitted, (2)  the  place  of 
meeting  prior  to  1837  is  frequently  unknown  and  the 
names  of  delegates  to  the  early  meetings,  with  few 
exceptions,  are  not  on  record.  I  have  been  fortunate 
enough  to  secure  the  minutes  of  Annual  Meeting  for 
1826. 

This  was  an  important  meeting,  and  is  an  added 
link  in  the  chain  of  rulings  against  office-holding  by 
members  of  the  Tunker  church. 

After  1830  the  minutes  are  complete,  and  after  1832, 
it  was  agreed  that  Annual  Meeting  should  convene  on 
Pentecost  with  public  meeting  and  love  feast.  Busi- 
ness session  was  to  begin  the  following  day.(3)  In 
1848  two  meetings  were  held,  the  second  one  in  Car- 
roll county,  Indiana,  September  24,  25. 

The  following  list  will  be  found  more  complete 
than  the  one  in  Classified  Minutes,  p.  398.  The  addi- 
tions are  in  italics. 


(i)  Minutes  of  the  Annual  Meeting,  Dayton,  Ohio,  1876. 

(2)  See  list,  Classified  Minutes,  p.  398. 

(3)  See  Minutes  of  Annual  Meeting;  p.  70. 


Origin  of  Ammal  Mccti?ig. 


491 


A  ANNUAL  MEETING.— Where  Held  Before  1830 

Pipe  Creek,  Md, 


*I742,  Coventry  (?)  Pa. 

*i 743-75.  • 

1777,  Conestoga,  Pa. 

1778,  Pipe  Creek,  Md. 

1779,  Conestoga  Pa. 
♦1780,  Conestoga,  Pa. 

1781,  Conestoga,  Pa. 

1782. 

1783, 

*I784, 

1785,  Big  Conestoga,  Pa. 

*i786, 

♦1787,  Pipe  Creek,  Aid. 

1788, 

1789,  Great  Conewago,  Pa. 

1790,  Coventry,  Pa. 
11791,  Germantown  (?)  Pa. 
*I792, 

1793. 

1794,  Shenandoah,    Va.,  ,(Oct. 

3°-) 

*I795, 

*I796, 

1797,  Black   Water,   Va.   (Au- 
tumn). 

1798,  Little  Conewago,  Pa. 

1799,  Pipe  Creek,  Md. 
1800, 

*i8oi, 

*l8o2,  

1803, 


1804, 
1805, 

*i8o6,  

*i8o7,  

*i8o8, 

*i8o9, 

1810,  Antietam  Meetinghouse 
*i8ii, 

1812, 

1813. 
1814, 

1815, 
*i8i6, 

1817. 

1818, 

1819, 

1820, 

1821, 

1822,  Near  Canton,  Ohio. 

*i823, 

*i824, 

1825,  Morrison's  Cove,  Pa. 
11826,  Dan'l  Reichard's,  Wash- 
ington Co.,  Md. 

1827,  Dan'l  Shoemaker's,  Lan- 
caster Co.,  Pa. 

1828,  Bro.  Gungle's,  York  Co., 
Pa. 

1829,  George    Royer's,    Antie- 
tam. 

J1830,  Pipe  Creek,  Md. 


Coventry,  Pa. 
Pipe  Creek,  Md. 
White  Oak,  Pa. 


Great  Conewago,  Pa. 
Conestoga,  Pa. 


In    addition    to    the    published    minutes    of   Annual 
Meeting-   of    181 5,    as    recorded    in    Mimites  of  Aimiial 


*No  minutes. 

t  Minutes  supplied  in  this  volume. 

I  From  1S31  to  1836.  place  not  known;  for  place  each  year  thereafter  see  Clas- 
sified Minutes,  p.  398. 


492  History  of  the  Brcthreti. 

Councils,  pp.  49-52,  there  should  be  added   the   follow- 
ing: 

"2nd,  It  has  been  discussed  by  us  concerning  the 
war  matter,  and  it  is  agreed  by  all  the  brethren  that 
if  a  brother  or  brother's  sons  who  consider  them- 
selves according  to  the  teaching  of  the  brethren  "  de- 
fenseless "  and  prove  themselves  to  be  such  and  wish 
to  obey  the  teachings  of  the  Brethren — when  these 
shall  be  hard  oppressed  with  the  pa3'ment  of  fines 
they  shall  be  assisted  by  the  brethren  according  to  the 
teaching  of  the  apostle — let  one  bear  the  burden  of 
another,  thus  you  will  fulfill  the  law  of  Jesus  Christ." 

The  significance  of  this  resolution  is  apparent.  The 
Brethren  had,  during  the  Revolutionary  War,  suffered 
greatly  because  of  their  non-resistance.  In  the  Revo- 
lutionary War  the  peace  principles  of  the  Tunkers 
were  regarded  by  the  enemies  of  the  church  as  a  pre- 
tense for  loyalty  to  the  King  cf  England  and  hostility 
to  the  new  government.  The  charge  was,  of  course, 
utterly  false.  The  church  has  in  every  emergency 
steadfastly  adhered  to  its  primitive  faith.  This  will  be 
especially  apparent  from  what  follows.  The  minutes 
as  published  after  1790  do  not  again  refer  to  war  until 
the  year  1845  (Mexican  War)  and  1864  (Civil  War). 
In  this  interval  the  second  War  for  Independence  was 
fought  (1812-1815).  In  1814  the  British  had  invaded 
IMaryland,  bombarded  Baltimore,  burned  the  public 
buildings  at  the  National  Capital,  and  forced  the  Presi- 
dent and  his   Cabinet  to  flee  to   the  woods  for  safety. 


C  i^^eyJ  ^<»v»> '^•■^^'--^  -- "-  •.' ■■'  '-'^'^'^  i'-^-  '?'>> 

•     ^  '  '"'•     ^  \    til"*-.'   ^'s   ■■■    ^        -    ■   •-•    ,  '•-■' 

/  /      /  /4'  •         '  '     • 


ly^/T-r — -  .;.,,"  ^^..- ».-»..,-.■•  ^-^^  ^.-^  t^^  ^-v.<^».  ^.•■•.—- ..-p.^-'^  vv     / 


Minutes  of  Annual  Meeting,  jySg. 


I 


■ij^f  \ 


/7*t  »  '^f 


•    ^  -  7       .■  •  -x-y         ■•  ,  -•  z" '    I"       'fa  '■        (-I^'X.. 


yZ,y'  ^,:.u  Jj^/^^i  ^,,J,  j^  ^y^^,^ .  -  ^  ,^_/ ^^ . 
--f  ^/-^.y/.:.  -^.w-  ^Jr?—  y^J^--^-^/" ^-/{Z'"^'  ^"^/^^^J .Lr^-A'A, 


J 


Minutes  of  Anmial  Meeting,  17SQ. 


i  -      ,  '  •  — -  '  '         '"  1 

-»!-*»*/•  **»-»    t***:*— -   ^♦•.-TA..^  ,»-.^^«/>''*  ^  ♦^f*^  ••.•».  ,**.»**^  fc'C^  .-K^^  •^~\..^^   ' 


^■../_  X^7,  >:..,- VXv  .:^- .-  yil  -1-,,^  ^^z^^^::c^'A  -,^j^ 


Minutes  of  Annual  Meeting,  178c), 


^ 


r.^..'< ^i/'.Z^.* 


[ 


•^^^ 


Minutes  of  Annual  Meeting,  ijSq. 


Orighi  of  A)unial  Mcctmg.  qoi 

This  flight  and  all  its  attendant  excitement  was  in  the 
territory  most  densely  populated  b\-  the  Tunkers.  It 
is  refreshing  and  comforting  to  know  that  in  this  try- 
ing hour,  when  the  peace  principle  was  put  to  the 
crucial  test,  the  Annual  Conference  of  1815  met  and 
calmly  and  heroically  reaffirmed  the  doctrine  so  dear 
to  the  church  from  the  beginning. 

It  is  greatly  to  be  regretted  thsit  the  names  of  the 
delegates  signing  the  early  minutes  have  not  in  all 
cases  been  preserved.  Before  1837,  only  three  Stand- 
ing Committees  are  named, — those  of  1785,  at  Big 
Conestoga  Meeting;  1790,  on  the  Schuylkill  (Coventry 
church,  and  not  Schuylkill  County,  Pa.,  as  given  in 
Classified  Minutes;  p.  398);  1799,  at  Pipe  Creek,  Md. 
The  names  of  these  committees  are  important.  They 
may  be  the  means  of  tracing  genealogies;  and  they  do 
enable  the  members  to-day  to  know  the  leaders  of  the 
early  days,  I  have  no  doubt  that  the  first  meeting, 
1742,  was  attended  by  many  men  who  received  bap- 
tism at  the  hands  of  Alexander  Mack,  and  that  it  was 
presided  over  by  Martin  Urner,  who  called  it,  and 
whose  sterling  qualities  of  head  and  heart  made  him 
one  of  the  noblest  leaders  in  the  early  church.  The 
following  names  are  added  in  the  hope  that  it  may  be 
the  commencement  of  a  search  which  shall  in  the  end 
give  us  the  complete  list  of  Standing  Committees  from 
the  beginning: 

1789 — Daniel  Letterman,  Martin  Urner,  Jacob  Banner, 
Heinrich    Banner,  Johannis   Funk,  Jacob    Stoll, 


502  History  of  the  Brethren. 

Heinrich  Naff,  Conrad  Brumbach,  Nathaniel 
Schreiber,  Daniel  Utz,  Andreas  Eby,  Samuel 
Gerber,  Herman  Blasser,  Jacob  Laschet,  Abra- 
ham Overholtzer. 

i8iO — -Heinrich  Banner,  Wilhelm  Staber,  David  Long, 

Martin  Gerber,  Johannes  ,  Peter  Keyser, 

Nicholas    Martin,    Herman     Blasser,     Christian 
Long,   Mathias   Schneider,  Jacob   Kiinsel,  Chris-, 
tian  Hiiber,  Georg  Prize,  Daniel  Staber. 

1814 — Samuel  Gerber,  Benjamin  Bauman,  Georg  Prize, 
Daniel  Staber,  Nicholas  Martin,  Jacob  Beshor, 
Samuel  Arnold,  Martin  Gerber,  David  Pfantz, 
Johannis  Eby,  Christian  Long,  Johannis  Schlei- 
fer,  David  Long,  Daniel  Gerber,  Michael  Etter, 
Heinrich  Gibel,  Herman  Blasser,  Georg  Petry, 
Daniel  Arnold,  David  Ulbach,  Johannis  Diel, 
Jacob  Schonfield,  John  Prize,  Isaac  Long. 

181 5 — Johannes  Zug  (?),  Georg  Prize,  Samuel  Gerber, 
Jacob  Stoll,  Herman  Blasser,  Nicholas  Martin, 
Daniel  Stober,  Georg  Petry,  Daniel  Gerber, 
Benjamin  Buschou(?),  Michael  Schlothauer, 
Valentine  Balschbach,  John  Prize,  Johannis  Eby, 
Andreas  Mayer. 

1819 — Daniel  Nober,  Christian  Long,  Jacob  Mohler, 
Benjamin  Bauman,  Samuel  Arnold,  Daniel  Ger- 
ber, Daniel  Seller,  Johannis  Gliick,  Abraham 
Gerber,  Johannis  Gerber,  Michael  Pfantz,  David 
Englar,  Jacob  Prize,  Johannes  Staufer,  Benjamin 
Eby,  John  Triimmer,  Heinrich  Lescher, .  Peter 
Aschenbach,  Heinrich  Etter,  David  Vogel- 
sanger,  Jacob  Hallinger,  Friedrich  Klein,  Daniel 
Jund,  Philip  Englar,  Daniel  Reichardt. 

1826— Michael  Meyer,  Daniel  Gerber,  Samuel  Arnold, 


Origin  of  Annnal  Mceti7ig.     '  503 

Johannes  Floiy,  Christian  Long,  Daniel  Bol- 
linger, Johannes  Gerber,  George  Brumbaugh, 
Daniel  Seller,  Nicholas  Martin,  Daniel  Arnold, 
Johannes  Brumbaugh. 

In  a  letter  dated  at  Creyfelt  in  Germantown,  March 
II,  1775,^'^  Elder  Alexander  Mack  writes  to  Elder 
John  Price  on  the  Skippack  as  follows: 

"  In  Jesus  the  lover  of  our  true  life!  Heart's  much 
beloved  brother,  I  have  duly  received  thy  dear  little 
letter,  but  I  cannot  know  yet  if  I  shall  be  able  to  come 
to  the  next  Great  Meeting.  I  have  been  speaking  to 
Brother  Christopher  Sower,  to  ask  if  he  meant  to  go. 
He  then  had  no  mind  to  go,  but  if  I  should  succeed  to 
persuade  him  I  would  gladly  stay  home  myself  this 
time,  according  to  the  body,  but  according  to  the  spirit 
I  would  be  there  in  heart-felt  love  and  well-wishing. 
But  if  it  should  happen  that  he  insists  on  his  refusal  to 
go,  and  if  it  should  be  convenient  for  me  to  go,  I 
would  first  like  to  have  his  own  and  the  Brethren's 
consent  before  starting  on  the  journey.     .     .     ." 

This  letter  shows  that  an  Annual  Meeting  was  held 
in  1775  at  some  point  remote  from  Germantown. 
Brother  Price  desired  company  on  the  long  journey 
and  the  reply  shows  under  what  conditions  Brother 
Mack  was  willing  to  go.  That  he  offers  to  stay  at 
home  "this  time"  is  evidence  of  his  frequent  attend- 
ance prior  to  1775;  and  his  Christian  spirit  in  yielding 
to  Brother  Sower  is  a  noble  example  of  Christian  love. 


(i)  Original  MS.  in  Cassel  Library,  now  the  property  of  the  writer. 


504  History  of  the  Brethre?i. 

Brother  Daniel  Letterman,  whose  home  was  at  the 
"Sand  Hills"  in  Frederick  Count}-,  Maryland,  under 
date,  Aug.  26,  1787,  writes  Brother  Alexander  Mack  as 
follows: 

"  The  sweet  love  of  Jesus  flow  into  our  hearts,  greet 
and  embrace  itself  in  them. 

"  My  in  God  heartily  and  much  beloved  brother  Al- 
exander Mack. 

"  I  cannot  refrain  from  sending  you  word  that  I 
have  received  your  dear  letter  to-day,  and  I  am  re- 
joiced that  the  Lord  has  led  you  back  in  good  health 
from  the  Great  Meeting  to  your  dear  ones,  and  that 
you  have  found  them  likewise  well.(')      .     .     ." 

COMMITTEES. 

The  earliest  record  of  a  committee  (see  Classified 
Mimites,  p.  388)  is  1849.  Alexander  Mack  has  left  a 
manuscripts^)  in  which  a  record  is  made  of  a  Com- 
mittee that  visited  the  Germantown  church  in  1791: 

"On  the  nth  of  June  of  this  year,  1791,  a  large 
meeting  took  place  in  Germantown,  where  many 
brethren  from  near  and  far  came  together;  several 
elders  from  other  congregations  were  also  present. 

"A  question  was  brought  up  by  the  brethren  of  the 
Germantown  congregation  to  the  assembled  brethren 
coming  from  other  places.  The  good  purpose  of  this 
question  consisted  principally  in  this — How  we  could 
here  in  Germantown  resist  by  a  joint  effort  the  very 
injurious  evil  which  by  the  conformation  to  the  world 


(1)  Original  MS.  in  Cassel  Library,  now  the  property  of  the  writer. 

(2)  Original  MS.  in  Cassel  Library,  now  the  property  of  the  writer. 


Origin  of  A)imial  Meeting.  <,oi^ 

is  worked  upon  the  minds  of  the  young,  as  we  are 
living  so  near  to  the  capital  of  the  country. (i) 

"After  careful  deliberation  the  visiting  brethren 
gave  us,  in  the  fear  of  the  Lord,  an  advice  to  which 
they  signed  their  names.  We  Germantown  brethren 
also  have  signed  in  the  name  of  the  entire  congrega- 
tion, to  bear  witness  that  we  have  received  their 
advice  in  submissive  love  and  are  willing  to  submit  to 
the  same  loving  advice,  in  the  fear  of  the  Lord,  as  the 
written  testimony  reports  in  detail,  which  is  preserved 
in  Germantown. 

"On  that  same  evening  we  broke  the  bread  in  the 
congregation  at  the  Lord's  supper  which  was  specially 
appointed  for  the  purpose,  and  have  thus  bound  our- 
selves all  together  in  love  and  faithfulness." 

This  committee  was  not  sent,  it  was  invited.  The 
Germantown  congregation,  feeling  the  need  of  help  in 
maintaining  the  doctrines  and  practices  of  the  church, 
invited  this  large  committee  to  attend  and  aid  the 
home  officers  in  the  government  of  the  church. 
These  Germantown  brethren  here  set  an  example  that 
is  well  worth  serious  and  prayerful  consideration. 

A  careful  study  of  the  early  history  of  the  Annual 
Conferences  presents  interesting  problems.  In  the 
first  place  the  Annual  Conference  was  not  the  expres- 
sion of  a  need  from  within  the  church.  Each  congre- 
gation managed  its  own  affairs,  calling  in  from  time  to 
time  such  aid  as  was  considered  necessary  to  maintain 
the  integrity  of  the  congregation. 


(i)  The  capital  of  the  United  States  was  then  at  Philadelphia. 


5o6  History  of  the  BrethrcJi. 

Again  it  is  important  to  note  that  its  original 
function  was  positive  and  not  negative.  Its  mission 
was  to  defend  doctrine  by  constructive  processes,  by 
clearly  and  fearlessly  defining  the  faith  of  the  mem- 
bers, and  not  by  proscribing  and  limiting  the  activity 
of  the  several  congregations.  Its  function  was  to 
formulate  a  svstem  of  doctrines  and  establish  a  series 
of  principles  for  the  guidance  and  protection  of  the 
church  of  God.  It  was  not  an  assembly  that  primarily 
reviewed  activities  already  completed;  but  rather  a 
meeting  in  which,  by  wise  foresight,  in  the  fear  of  the 
Lord,  it  endeavored  to  mould  and  shape  the  polity  of 
future  activity  in  harmony  with  the  Word  as  it  was 
read  and  understood  by  the  early  church.  For  this 
reason  the  Annual  Meeting  was  a  great  comfort  and 
power  and  through  it  the  combined  wisdom  of  the 
church  announced  from  year  to  year  the  watchwords 
for  the  camp  of  Israel,  the  principles  of  the  people  of 
God. 

COUNCIL    MEETING. 

To  any  one  familiar  with  the  Tunker  church  the 
prominence  of  the  council  meeting  need  not  be  dis- 
cussed. What  is  usually  done  by  officers  of  other 
congregations  —  the  whole  business  side  of  the 
church's  activity — is  done  in  the  general  church  coun- 
cils. These  meetings,  usually  held  monthly,  in  each 
congregation  are  not  unlike  the  monthly  meetings  of 
the  Friends  or  Quakers,  and  took  their  rise  no  doubt 
from  the  practice  of  the  Friends.     They  are  the  most 


Origin  of  Annual  Meeting.  507 

democratic  meetings  held  by  the  church.  Every 
member  is  not  onl)-  welcome  but  urged  to  be  present. 
Every  member  has  unlimited  privileges  here  to 
present  all  questions  which  may  be  regarded  of  value 


Record  of  Monthly  Council. 

to  the  members.  The  whole  negative  administration 
of  the  church  is  here  conducted  and  every  member 
may  discuss  at  length  the  rulings  of  the  officers  in 
charge  as  well  as  the  business  presented.     Here,  too, 


5o8  History  of  the  Brctlirai. 

with  telling  effect,  the  church  agrees  upon  its  plans  of 
active  Gospel  work.  The  council  meeting  is  a  blessed 
necessity.  Its  origin  dates  perhaps  with  the  organiza- 
tion of  the  church.  Business  meetings  were  held  as 
soon  as  the  Germantown  church  was  organized  in 
1723,  and  have  been  conducted  ever  since.  In  many 
of  the  earh'  congregations  these  meetings  were  held  at 
the  close  of  the  public  services  on  the  Lord's  Day. 
But  Germantown,  the  mother  church  in  America, 
seems  to  have  held  her  council  meetings  upon  some 
Thursday  of  each  month. 

It  is  of  interest  in  this  connection  to  note  the  fol- 
lowing, from  the  pen  of  Alexander  Mack: 

"In  this  1791st  year  the  monthly  Thursda}^  meeting 
was  resumed.  It  had  been  omitted  in  Germantown 
for  over  twenty  years.  Various  important  causes  have 
contributed  to  cause  this  meeting  to  awaken  from  its 
long  sleep. 

"One  of  the  most  important  causes  can  here  be 
recorded  for  the  future:  It  often  happened  after  the 
religious  meeting  that  things  were  brought  up  which 
one  could  not  call  unfit  for  consideration,  in  order  to 
avoid  giving  offense;  yet  it  was  apparent  that  tlie 
occasion  was  not  suitable  as  for  lack  of  time  things 
could  not  be  properly  presented,  much  less  sufficiently 
discussed,  so  that  for  untried  minds  the  effect  was 
more  injurious  than  edifying. 

"It  was,  therefore,  agreed  to  choose  some  other 
time  for  this  meeting,  and  so  the  choice  fell  upon  the 
second  Thursday  in  each  month. "(i) 


(i)  Original  MS.  in  Cassel  Librarv,  now  the  propertv  of  the  writer. 


CHAPTER  XIII.  —  On  the  Doctrine  and  Growth 

OF  THE  Church. 


/.   The  Philadelphia  Church  and  Elder  Peter  Keyser. 

In  1813  the  church  of  the  Brethren  was  organized 
in  Philadelphia  with  Elder  Peter  Keyser  in  charge. 
Meetings  were  held  for  four  years  in  a  schoolhouse 
at  the  northwest  corner  of  Fourth  and  Vine  Streets. 
March  19,  1817,  the  congregation  decided  to  erect  a 
meetinghouse.  They  purchased  for  four  thousand, 
two  hundred  and  fifty  dollars  a  lot  on  Crown  Street, 
below  Callowhill,  from  Jesse  Stellwagen.  The  lot 
fronted  forty-fiv'e  feet  on  Crown  Street  and  extended 
back  eighty-six  feet  to  Fourth  Street.  The  committee 
in  charge  of  the  erection  of  the  house  of  worship  was 
James  Lynd,  George  Gorgas,  Jacob  Zeigler,  James 
Gorgas,  and  John  Rink. 

The  building  was  ready  for  worship  and  dedicated 
on  Sunday,  October  12,  1817.  Elder  Keyser  preached 
three  sermons  on  that  day,  from  Hebrews  9:  1-5; 
Luke  19:  46;  and  Acts  26:  22,  23.  The  meetings  were 
largely  attended.  On  March  5,  1818,  Elder  Keyser 
presented  to  the  congregation  a  beautiful  pulpit  Bible. 

The  first  accessions  to  the  new  congregation  were 
Christian  Flower  and  Catharine  Evans.  They  were 
baptized  on  Easter  day,  April  6,  1817,  by  Peter  Key- 
ser.    The    church    has    passed    through    many   vicissi- 

(509) 


510  History  of  the  Brethren. 

tudes  and  at  last  seems  on  a  firm  and  prosperous 
basis.  The  new  meetinghouse  at  Dauphin  and  Car- 
lisle Streets  is  an  admirable  building.  T.  T.  Myers 
is  the  minister  in  charge.  This  congregation  main- 
tained a  mission  at  Lehigh  Avenue  and  Twenty-sixth 
Streets  for  a  number  of  years,  and  on  November  27, 
1898,  a  fine  new  meetinghouse  was  dedicated.  The 
writer  preached  the  dedicatory  sermon  from  Psalm 
122:  I.  This  is  known  as  the  Geiger  Memorial  Church, 
in  grateful  recognition  of  the  unselfish  devotion  to 
the  cause  of  the  Lord  of  Sister  Mary  S.  Geiger,  who, 
in  addition  to  numberless  other  benefactions,  pur- 
chased the  ground  and  erected  this  place  of  worship 
and  an  adjoining  parsonage  at  her  own  expense,  and 
presented  it  entire  to  the  congregation.  The  Lord 
bless  her  richly  as  she  has  blessed  His  people  richly. 

^T7^^ ^ 

Elder  Peter  Keyser  deserves  more  than  a  passing 
notice.  He  is  descended  from  a  noted  Mennonite 
family.  His  father,  the  first  of  the  name  to  join  the 
Brethren,  was  baptized  by  Elder  Mack,  October  5, 
1769.  He  was  a  tanner  by  occupation  and  his  son 
Peter  learned  the  trade  with  his  father.  The  young 
man  was  born  November  9,  1766,  and  was  baptized  by 
Elder  Martin  Urner,  September  25,  1784. 


Doctrine  and  GrozvtJi  of  the  Church.  5 1 1 

He  possessed  unusual  aptitude  for  learning,  and  at 
an  early  age  could  repeat  much  of  the  Bible  from 
memory.  The  power  to  do  this  was  early  recognized 
and  acted  as  a  stimulus  to  do  more.  As  he  stood  at 
the  hopper  of  his  father's  bark  mill  he  fastened  the 
Bible  to  a  shelf  above  the  hopper.  Thus  in  his  daily 
toil  he  memorized  almost  the  entire  Bible. 

He  was  called  to  the  ministry  in  1785,  and  ordained 
elder,  August  2,  1802,  and  died  May  21,  1849,  i"  the 
house  in  which  he  had  been  born. 

The  remark  was  once  made  by  the  Rev.  Dr.  Philip 
F.  Mayer  that,  if  by  some  accident,  every  copy  of  the 
Scriptures  should  be  destroyed,  it  could  be  restored 
so  long  as  Peter  Keyser  lived. 

He  was  an  unusually  tall  man,  being  six  feet  and 
three  inches.  In  addition  to  his  marvelous  memory 
he  was  eloquent.  He  drew  large  audiences  and  was 
regarded  as  one  of  the  great  preachers  of  his  time. 

He  was  blind  for  many  years.  This  did  not  prevent 
him  from  regularly  and  acceptably  preaching.  His 
custom  was  to  name  a  chapter,  and  repeat  it  verbatim^ 
and  then  preach  an  eloquent  discourse.  When  others 
in  reading  the  Bible  made  mistakes  he  would  at  once 
correct  them.  He  was  for  some  )ears  a  wholesale 
lumber  merchant  in  Philadelphia,  and  in  his  extensive 
business  he  never  sued  and  never  was  sued.  Elder 
Keyser  was  a  useful  citizen,  serving  as  Secretary  of 
the  Board  of  Health,  Secretary  and  Treasurer  of  the 


5 1 2  History  of  the  Brethren. 

Society  for  the  Alleviation  of  the  Miseries  of  Public 
Prisons,  and  School  Director. 

2.  Ehicr  George  Miller. 

Elder  George  Miller  was  a  unique  character.  He 
frequently  set  out  on  Saturday  staff  in  hand  and 
walked  fifteen  miles  to  the  place  of  meeting.  Next 
day,  after  preaching  he  would  walk  home  again 
without  waiting  to  eat  his  dinner.  He  was  a  farmer 
and  a  weaver.  He  usually,  in  council  meetings, 
allowed  all  others  first  to  speak.  He  then  gave  a 
final  statement  of  the  case  and  usually  had  the  satis- 
faction of  seeing  his  judgment  prevail. 

On  one  occasion  a  man  stole  an  ox  from  him. 
Elder  Miller  knew  who  was  guilty.  But  he  did  not, 
on  account  of  his  religious  principles,  have  the  man 
arrested.  Neighbors,  however,  lodged  information 
against  the  man  and  had  him  sent  to  jail  in  Lancaster, 
It  was  in  the  dead  of  winter,  and  Elder  Miller,  fearing 
the  man  had  no  bed  in  the  jail,  walked  to  Lancaster, 
twenty  miles,  and  offered  to  provide  a  bed  for  the 
thief!  He  died  in  September,  1798,  aged  seventy-six 
years  and  nine  months,  and  is  buried  on  the  farm  en 
which  he  lived,  near  the  old  road  which  leads  from 
Hummelstown  to  Elizabethtown. 

J.  Churches  in  Maryland  arid  the  South. 

The  Antietam  church  was  organized  in  1752. 
William  Stover  was  the  first  elder.     His  parents  were 


Doctrine  and  Groictli  of  the  CliurcJi.  513 

not  members.  He  was  born  about  1725  and  died  in 
1795.  He  was  assisted  in  the  ministry  for  some  time 
by  George  Adam  Martin  and  was  succeeded  by  his 
son  Daniel  Stover  who  died  October,  1822.  This 
church  extended  over  a  large  territory  and  was  a 
midway  point  for  emigration  from  Eastern  Pennsyl- 
vania to  Virginia  and  the  West.  This  church  was 
located  in  the  famous  Conococheague  country.  It 
was  the  scene  of  many  Indian  depredations  during  the 
French  and  Indian  Wars  and  during  the  Revolution. 
The  early  members  suffered  greatly,  and  some  were 
ruthlessly  murdered.  There  was  no  meetinghouse  for 
the  congregation  until  1798,  when  Price's  church  was 
erected.  This  congregation  has  had  four  Annual 
Meetings  within  its  borders,  \\\\o,  1829,  1847  and  1866, 
and  has  been  from  the  first  a  marvelously  energetic 
and  active  body  of  workers  in  the  Lord's  cause. 

4.  Early  Meetings  in  Baltimore. 

In  a  letter  to  his  sister  Catharine  Harley,  Samuel 
Sower,  writing  from  Baltimore  City,  November  10, 
1813,  says,  "It  surprises  me  not  a  little  that  the  few 
Dunker  families  have  grown  to  such  numbers.  They 
seem  to  be  in  great  earnest,  for  they  have  started 
prayer  meetings  in  private  houses.  They  are  devising 
means  for  getting  an  English  preacher  of  their  own 
faith.  I  do  not  believe  it  would  be  a  difificult  matter 
for  them  to  supply  the  means  for  his  support."  From 
this  it  is  evident  that  prayer  meetings  were  common  in 


5 14  History  of  the  Brethren. 

the  early  church  and  that  a  supported  ministry  was 
regarded  with  favor  for  the  city  work. 

5.  Germantow7i  Love  Feasts. 

The  congregation  at  Germantown  held  love  feasts 
at  irregular  dates.  From  Elder  Sander  Mack's  Diary 
I  learn  that  a  love  feast  was  held  on  August  2,  1792, 
after  having  been  discontinued  (lain  still)  for  fourteen 
months  and  six  days. 

December  19,  1793,  "The  Lord  has  again  granted  us 
a  blessed  love  feast  after  having  been  discontinued  for 
fifteen  months,  seventeen  days."(^)  At  this  meeting 
eight  recently  baptized  ones  communed  for  the  first 
time. 

The  next  love  feast  was  held  on  the  9th  of  October, 
1794,  and  "Beti  Diinkel  was  with  us  for  the  first  time." 

December  24,  1795,  "Again  the  bread  of  Com- 
munion was  broken  at  the  Lord's  Supper  in  German- 
town  after  fourteen  months  and  fifteen  days  had 
elapsed."  The  next  love  feast  was  held  on  January 
12,  1797. 

This  was  followed  in  the  same  year,  December  28, 
by  another  blessed  Communion  at  which  "the  young 
Brother  Haas  and  the  young  Brother  William  Young 
were  for  the  first  time,  as  they  were  baptized  in  this 
year." 

March   21,    1799,   "Again   a   love   feast   and    bread- 


(1)  This  record  is  found  on  p.  266  of  Elder  Alexander  Mack's  MS.  Diary. 


Doctrine  and  Grozvtfi  of  the  Clnircli.  5 1 5 

breaking  was  held  in  Germantovvn  after  having  rested 
a  whole  year,  two  months  and  twenty  days." 

In  1800  (in  September),  "again  was  held  the  Lord's 
Supper  in  blessedness  the  week  after  three  persons 
were  baptized.  The  holy  bread-breaking  had  rested 
eighteen  months  in  the  Brotherhood  of  the  Taufers  at 
Germantown." 

The  19th  of  November,  1801,  "the  Lord's  Supper 
was  held  in  the  Taufer  Brotherhood  at  Germantown 
where  the  bread  of  the  Lord  as  a  remembrance  and  a 
message  of  the  death  of  Jesus  Christ  was  broken  in 
Communion,  after  having  rested  for  one  year,  one 
month  and  fifteen  days." 

This  is  the  last  Communion  attended  by  Elder 
Mack.  The  phrases  characterizing  the  service  are 
significant. 

6.  Change  in  the  Lord's  Supper. 

As  early  as  1820,  David  Sower  in  a  letter  to  his 
sister,  Catharine  Harley,  says,  "  Forty  years  ago  if  any 
of  the  church  had  dared  to  make  the  changes  which 
Elders  Keyser  and  Price  have  made  what  would  old 
brother  George  Schneider  have  said?  If  instead  of  a 
hearty  dish  of  soup  and  a  good  slice  of  meat,  only 
bread  and  coffee  had  been  placed  before  them  [at  the 
Lord's  Supper]  how  would  Sisters  Annie  Schreiber 
and  Susannah  Weber  have  scratched  their  heads  in 
wonder." 


5i6 


History  of  the  Brethren. 


y.  Peter  Leibert. 

Peter,  son  of  Michael  Leibert,  was  born  October  20, 
1727.  Early  in  life  he  was  apprenticed  to  Christopher 
Sower  and  learned  the  art  of  printing.  He  remained 
with  Sower  and  his  son  until  1777,  when  Sower's  press 
and  property  were  seized  and  sold.     Peter  Leibert  and 


John  Dunlop  purchased  most  of  the  printing  material 
at  the  Sower  sale,  and  in  1784,  established,  in  connec- 
tion with  Michael  Billmeyer,  a  printing  establishment 
in  Germantown,  which  may  be  considered  a  revival  of 
the  Sower  press.  Billmeyer  was  Leibert's  son-in-law. 
Peter  Leibert  was  a  brother-in-law  to  Alexander  Mack, 
having  married  Mary  Nice,  December  7,  1749. 

In  1788  he  became  sole  owner  of  the  press  and  in 
1791  his  son,  William,  became  a  partner.  In  this  year, 
1791,  they  issued  the  first  English  hymn  book  of  the 
Brethren.  The  full  title  is  "  The  Christian  Duty  ex- 
hibited in  a  Series  of  Hymns  collected  from  various 
Authors.  Designed  for  the  worship  of  God  and  for 
the  edification  of  Christians.  Recommended  to  the 
serious  of  all  Denominations  by  the  Baptists  of  Ger- 
mantown."    It   was   a   neat    i2mo.    of   three  hundred 


mm 


Grave  of  Peter  Leiberf. 


Doctrine  and  GroivtJi  of  tJie  ChiircJi.  519 

and  twenty  pages,  and  was  the  first  hymn  book  issued 
by  the  Brethren. (i)  Prior  to  this  the  German  Psalter- 
spiel  W2is  used. 

Peter  Leibert  was  a  good  writer  and  a  successful 
preacher  of  the  Brethren,  and  with  the  Sowers  main- 
tained an  almost  uninterrupted  leadership  in  German 
printing  from  1739  to  1796.  This  is  a  record  of  the 
early  church  for  which  the  Brotherhood  may  well  be 
grateful. 

Peter  Leibert  died  June  9,  1812,  and  is  buried  in  the 
Brethren  burying  ground  at  Germantovvn. 

8.  Two  Unknown  Volumes M^ 

"A  Choice  Selection  of  Hymns  for  the  Glory  of 
Christ,"  is  the  title  of  a  volume  published  in  1814,  at 
Mathetchy,  Pa.,  by  Abraham  Krupp,  who  was  a  mem- 
ber of  the  Brethren  church. 

There  is  in  the  Cassel  collection  an  unfinished  vol- 
ume. It  is  a  part  of  Mack's  Rites  and  Ordinances. 
The  volume  was  being  translated  into  English  by 
Henry  Schlingluff,  a  deacon  of  the  Germantown 
church.  The  book  ends  abruptly  and  has  written  aft- 
er the  last  printed  lines  these  words:  "This  book  was 
a  printing  last  year  till  about  the  fifth  part  thereof  and 
a  friend  of  mine  stopped  the  press."  The  printed 
parts  were  thrown  away  as  waste  paper.  One  copy 
only  was  preserved  by  Henry  Schlingluff.     That  copy 


(i)  Copy  in  the  library  of  the  writer. 

(2)  Copies  of  these  rare  volumes  are  now  in  the  library  of  Juniata  College. 


520  History  of  the  Brethren. 

Abraham  H.  Cassel  found  in  Peter  Leibert's  book- 
bindery.  VV'hy  the  press  was  stopped  is  not  known. 
The  book  was  afterwards  issued  (1811)  by  John  Binns, 
printer  and  later  Mayor  of  Philadelphia. 

g.  Catharine  Hiunmer. 

No  other  woman  in  the  colonial  church  created  such 
a  stir  as  Catharine  Hummer.  She  was  a  woman  of 
high  spirit  and  intense  emotional  activity.  In  her  zeal 
to  advance  the  cause  of  the  church  she  traveled  with 
her  father,  who  was  a  much-loved  minister  of  the 
Brotherhood,  and  sang  and  spoke  to  many  congrega- 
tions. In  York  County  the  excitement  was  especially 
great.  People  came  fully  sixty  miles  to  see  and  to 
hear  this  remarkable  woman.  The  secret  of  her  power 
lay  in  the  fact  that  she  had  at  stated  times  ecstatic 
visions. 

The  first  vision  occurred  on  the  night  of  October  3, 
1762.  Three  times  ('^  she  was  called  to  the  door  by 
distinct  knockings.  The  third  time  she  answered  the 
knock  she  saw  an  angel  standing  at  the  door.  The 
angel  informed  her  that  love  had  grown  cold  among 
the  Brethren.  Then  the  angel  prayed  and  sang  with 
her.  The  effect  in  her  words  was,  "  After  this  I  lay 
in  a  trance  for  the  greater  part  of  seven  days  and 
seven  nights,  so  that  my  spirit  was  separated  from  my 
body."  In  this  trance  she  saw  heaven  and  angels  and 
was  permitted    to    commune    with    them.     From    that 


(i)  This  account  is  abridged  from  her  own  confessions. 


Doctri?ie  and  Growth  of  the  Church.  521 

time  she  at  will  could  translate  herself  in  spirit  into 
eternity,  where  she  could  see,  hear  and  touch  the  di- 
vine wonders. 

In  the  year  1762,  November  12,  she  had  another  re- 
markable vision.  She  saw  all  the  prophets  and  apos- 
tles. She  also  saw  the  five  chosen  ones — God,  Jesus, 
Abraham,  Isaac  and  Jacob,  standing  and  welcoming 
all  faithful  and  baptized  ones.  Those  not  baptized 
had  to  tarry  at  the  water  which  divides  the  earthly 
from  the  eternal  realm  until  they  had  repented  anew. 
This  idea  of  repentance  after  death  was  an  '^utgrowth 
of  the  doctrine  of  universal  restoration  to  wh.j;^  many 
of  the  early  members  were  committed.  She  saw, 
moreover,  a  man  who  had  died  and  who  came  to  the 
water.  He  was  told  he  would  have  to  be  baptized  be- 
fore he  could  cross.  He  answered  that  he  had  been 
baptized  in  his  infancy  and  had  always  thought  that 
immersion  was  not  so  essential.  Then  he  heard  the 
words,  "  Jesus  too  was  circumcised  on  the  eighth  day, 
and  nevertheless  was  also  baptized  in  his  thirtieth 
year;  therefore  you  will  have  to  follow,  and  so  he  did." 
The  vision  is  a  lengthy  one.  It  is  taken  up,  in  her 
narrative,  with  the  entire  question  of  baptism.  In  it 
she  claims  that  God  and  Jesus  insist  upon  trine  immer- 
sion for  adults  only  as  legal  baptism. 

The  third  vision  came  to  her  December  6,  1762. 
It  was  a  paean  of  praise  sung  by  an  angel  in  contem- 
plating the  soon-to-be-attained  rest  of  the  saints  in 
heaven. 


522  History  of  the  Bretlircn. 

On  December  13,  of  the  same  year,  a  fourth  vision 
was    had    which    was    much    like    the   third.     People 
thronged  her  meetings  to  gaze  upon  this  phenomenal 
person.     Upon   some  the    influence    of    her    recital    of 
these   visions   was   so   great   that   they  affirmed  they 
heard  most  charming  hymns   sung   by  the  angels   in 
the  air.     When  she  married,   it  is  said,  she  ceased  to 
have    these    ecstatic    experiences.      Just    how    much 
credence  one  can  place  in  such  experiences   it  is  not 
difficult   to    determine.     The    woman    was    emotional. 
The  fervor  of  her  spirit  overcame  her  judgment,  and 
she   is   to  be   classed  with    that    interesting    group   of 
unique    characters     whose     sensational    rise    is    only 
equalled  by  their  collapse.  • 

November  6,  1763,  she  wrote  from  White  Oak  Land 
in  Lancaster  county  to  Elder  Alexander  Mack,  in 
which  letter  occur  such  statements  as  the  following: 


"The  winter  of  persecution  is  here.  Contempt  and 
persecution  are  strong.  I  set  my  trust  on  the  dear 
Savior."  "  I  am  not  only  persecuted  and  hated  by 
the  world,  but  also  by  those  that  call  themselves  be- 
lievers. They  say  that  what  has  been  done  by  me  is 
idolatrous.     They  blaspheme  whereof  they  know  not." 

"Dear  Brother  Sander,  thou  hast  written  me  that 
the  heaviest  will  weigh  less  than  nothing  in  the  end. 
I  am  imperfect.     May  the  Lord  give  his  good  spirit 


Doctrine  and  Groivtli  of  the  Church.  523 

into  my  heart  that  when  I  am  weighed  I  may  have 
the  right  weight,  and  may  be  taken  from  this  sorrow- 
ful world  into  eternal  rest." 

She  signs  herself,  "Your  humblest  sister  and  fellow 

traveler,  Catharine  Hummer." 

10.  As  OtJiers  See  Us. 

Edmund  Burke,  the  famous  English  Statesman  and 
orator,  says, (')  "  Pennsylvania  is  inhabited  by  upwards 
of  250,000  people,  half  of  whom  are  Germans,  Swedes 
and  Dutch.  Here  you  see  Mennonites  .  .  ,.  and 
the  Dumplers  [Tunkers],  a  sort  of  German  sect  that 
live  in  something  like  a  religious  society,  wear  long 
beards,  and  a  habit  resembling  that  of  friars.  .  .  . 
They  have  schools  taught,  books  printed,  and  even 
the  common  newspaper  in  their  own  language."  It  is 
evident  that  the  learned  Burke  here  confuses  the 
Ephrata  Society  with  its  "habit  resembling  that  of 
friars"  and  its  "religious  community"  with  the  Tun- 
kers, who  wore  no  such  garb  and  who  never  formed  a 
community  of  goods  in  America. 

Robert  Proud^  the  first  historian  of  Pennsylvania,  has 
a  fairly  accurate  estimate  of  the  German  Baptist 
Brethren  in  his  now  rare  and  valuable  work. (2) 

"Those  people  in  Pennsylvania,  called  Dunkards, 
Tunkers,  or  Dumplers,  are  another  species  of  German 


(i)  Burke's  Works,  Vol.  IX,  p.  345.  Boston  Edition  ol  1839.  This  descrip- 
tion is  dated  17^5.. 

(2)  Robert  Proud's  History  of  Pennsylvania ,  etc.,  written  between  the  years 
1776  and  1780,  and  published  by  Zachariah  Poulson.  Jr.,  Philadelphia,  1798. 
Vol.  II,  Pt.  I\'.  p.  3^5. 


534  History  of  the  Brethren. 

Baptists.  They  are  singular  in  some  of  their  opinions 
and  customs;  and  perhaps  more  so  in  their  manner  of 
living,  and  personal  appearance,  than  any  others  of 
that  nature  in  the  province,  particularly  those  who 
reside  at  a  place  called  by  them  Ephrata,  in  Lancaster 
county. 

'  "They  also  hold  it  not  becoming  a  follower  of  Jesus 
Christ  to  bear  arms  or  fight;  because,  say  they,  their 
true  Master  has  forbid  His  disciples  to  resist  evil;  and 
because  He  also  told  them  not  to  swear  at  all,  they 
will  by  no  means  take  an  oath,  but  adhere  close  to  His 
advice,  in  the  affirmation  oiyca  and  nay. 

"As  to  their  origin  they  allow  of  no  other,  than  that 
which  was  made  by  Jesus  himself,  when  He  was  bap- 
tized by  John  in  Jordan.  They  have  a  great  esteem 
for  the  New  Testament,  \'aluing  it  higher  than  the 
other  books;  and  when  they  are  asked  about  the 
articles  of  their  faith,  they  say  they  know  of  no  others 
but  what  are  contained  in  this  book;  and  therefore 
can  give  none. 

"The  rise,  or  collection  of  their  present  society, 
they  seem  to  date  about  the  year  1705;^')  many  of 
them  were  educated  among  the  German  Calvinists, 
but  left  them,  and,  on  account  of  their  religious  way 
of  thinking  and  practice,  several  being  banished  from 
their  homes,  and  otherwise  persecuted,  they  resorted 
to  Schwarzenau,  in  the  county  of  Wittgenstein,  and 
Creyfeld  in  the  duchy  of  Cleves,  belonging  to  the 
King  of  Prussia;  where  they  had  liberty  of  meeting 
without  being  disturbed.  To  these  places  they  col- 
lected from  several  parts;  as  from  Switzerland,  Strasz- 
burg,  the  Palatinate,  Silesia,  etc. 


(i)  The  reference  is  to  Schwarzenau,  1708. 


Doctrine  and  GitnvtJi  of  the  ChurcJi.  525 

"They  agreed  on  their  exterior  form  of  religion  at 
Schwarzenau  aforesaid;  the  manner  of  their  baptism 
of  immersion  or  plunging  into  water  (from  whence 
the  name  Dumpier,  in  their  language)  instead  of  the 
vulgar  method  of  sprinkling,  was  established  among 
them;  as  being  not  only  more  consistent  with  that 
which  Christ  himself  suffered  from  John  the  Baptist, 
but  also  more  agreeable  to  the  practice  of  many  of 
the  primitive  Christians. 

"They  hold  what  is  called  the  Eucharist,  in  com- 
memoration of  the  sufferings  of  Christ,  at  night,  as 
they  say,  Christ  himself  kept  it;  washing  at  the  same 
time  one  another's  feet,  agreeable  to  his  example  and 
command.  They  meet  together  to  worship  on  the 
first  day  of  the  week,  in  confidence  of  His  promise, 
who  said,  'Where  two  or  three  are  gathered  together, 
in  my  name,  there  am  I  in  the  midst  of  them,'  but 
those  at  Ephrata  keep  the  seventh  day  of  the  week, 
for  Sabbath;  they  profess  a  spiritual  worship,  and  they 
have  been  remarkable,  at  the  place  last  mentioned, 
for  their  fine  singing  at  their  devotion.  They  say 
they  have  suffered  great  persecution  in  Europe;  of 
which  they  give  particular  accounts,  and  as  appears  in 
a  manuscript,  from  which  part  of  this  account  of  them 
is  taken." 

Morgmi  Edwards^^^  S3.ys: 

It  is  very  hard  to  give  a  true  account  of  the  prin- 
ciples of  these  Tunkers  as  they  have  not  published 
any  system  or  creed 

".  .  They  are  general  baptists  in  the  sense  which 
that  phrase  bears  in  Great  Britain;  but  not  Arians  nor 


(i)  History  of  the  Baptists,  Vol.  I.  Pt.  IV.  p.  65. 


526  History  of  the  Brethren. 

Socinians,  as  most  of  their  brethren  in  Holland  are. 
General  redemption  they  certainly  hold;  and,  withal, 
general  salvation;  which  tenets  though  wrong  are  con- 
sistent. 

"They  use  great  plainness  of  language  and  dress, 
like  the  Quakers;  and  like  them  will  never  swear  nor 
fight.  They  will  not  go  to  law;  nor  take  interest  for 
the  money  they  lend.  They  commonly  wear  their 
beards;  and  keep  the  first  day  Sabbath,  except  one 
congregation.  They  have  the  Lord's  Supper  with  its 
ancient  attendants  of  love  feast,  washvig  feet,  kiss  of  char- 
ity, and  rigJit-Jiand  of  fellowship.  They  anoint  the 
sick  with  oil  for  recovery,  and  use  the  trine  immersion, 
with  laying  on  of  hands  and  prayer,  even  while  the 
person  baptized  is  in  the  water;  which  may  easily  be 
done  as  the  party  kneels  down  to  be  baptized,  and 
continues  in  that  position  till  both  prayer  and  impo- 
sition   of    hands    be    performed Every 

brother  is  allowed  to  stand  up  in  the  congregation  to 
speak  in  a  way  of  exhortation  and  expounding,  and 
when  by  that  means  they  find  a  man  eminent  for 
knozvledge  and  apt/iess  to  teach,  they  choose  him  to  be  a 
minister,  and  ordain  him  with  imposition  of  hands, 
attended  with  fasting  and  prayer,  and  giving  the  right 
hand  of  fellowship.  They  also  have  deacons;  and 
ancient  widows  for  deaconesses ;  and  exhorters,  who  are 
licensed  to  use  their  gifts  statedly. 

"They  pay  not  their  ministers  unless  it  be  in  the 
way  of  presents;  though  they  admit  their  right  to  pay; 
neither  do  the  ministers  assert  the  right;  esteeming  it 
more  blessed  to  give  than  to  receive.  Their  acquaintance 
with  the  Bible  is  admirable.     In  a  word  they  are  meek 


Doctrine  and  Grozvtli  of  the  Church.  527 

and   pious   Christians;    and    have   justly    acquired    the 
character  of  the  Harmless  TunkersT 

Benjamin  Franklin,  in  his  Autobiography,  has  the  fol- 
lowing good  words  for  the  Brethren,  in  which  he 
commends  their  prudence,  judgment,  and  modesty: 

"Those  embarrassments  that  the  Quakers  suffered 
from  having  established  and  published  it  as  one  of 
their  principles  that  no  kind  of  war  was  lawful  and 
which,  being  once  published  they  could  not  after- 
wards, however  they  might  change  their  minds,  easily 
get  rid  of,  reminds  me  of,  what  I  think,  a  more 
prudent  conduct  in  another  sect  among  us,  that  of  the 
Dunkers.  I  was  acquainted  with  one  of  its  founders, 
Michael  Wohlfahrt.^^)  Soon  after  it  appeared  he 
complained  to  me  that  they  were  grievously  calumni- 
ated by  the  zealots  of  other  persuasions,  and  charged 
with  abominable  principles  and  practices,  to  which 
they  were  utter  strangers.  I  told  him  this  had  always 
been  the  case  with  new  sects,  and  that,  to  put  a  stop 
to  such  abuse,  I  imagined  it  might  be  well  to  publish 
the  articles  of  their  belief,  and  the  rules  of  their 
discipline.  He  said  it  had  been  proposed  among 
them,  but  not  agreed  to,  for  this  reason:  'When  we 
were  first  drawn  together  as  a  society,'  said  he,  'it  had 
pleased  God  to  enlighten  our  minds  so  far  as  to  see 
that  some  doctrines,  which  were  esteemed  truths,  were 
errors,  and  that  others  which  we  had  esteemed  errors, 
were  real  truths.  From  time  to  time  he  has  been 
pleased  to  afford  us  further  light,  and  our  principles 
have    been    improving    and    our    errors    diminishing. 


(i)  This  Michael  Wohlfahrt  was  an  earnest  follower  of  Beissel,  and  there- 
marks  here  made  are  largely  descriptive  of  the  Beissel  society. 


528  History  of  the  Brethren. 

Now  we  are  not  sure  that  we  have  arrived  at  the  end 
of  this  progression  and  at  the  perfection  of  spiritual  or 
theological  knowledge,  and  we  fear  that  if  we  should 
once  print  our  confession  of  faith,  we  should  feel 
ourseh-es,  as  if  bound  and  confined  by  it,  and  perhaps 
be  unwilling  to  receixe  further  improvement,  and  our 
successors  still  more  so,  as  conceiving,  what  their 
elders  and  founders  had  done,  to  be  something  sa- 
cred— never  to  be  departed  from.' 

"This  modesty  in  a  sect  is  perhaps  a  single  instance 
in  the  history  of  mankind.  Every  other  sect,  suppos- 
ing itself  in  possession  of  all  truth  and  that  those  who 
differ  are  so  far  in  the  wrong,  like  a  man  traveling  in 
foggy  weather,  those  at  some  distance  before  him  on 
the  road  he  sees  wrapped  up  in  the  fog,  as  well  as 
those  behind  him,  and  also  the  people  in  the  fields  on 
each  side,  but  near  him  all  appears  clear,  though  in 
truth  he  is  as  much  in  the  fog  as  any  of  them." 

//.  hifliieiice  of  Emigration. 

The  French  and  Indian  War  made  the  English 
supreme  over  North  America.  The  Revolutionary 
War  drove  out  the  French  conquerors  and  left  the 
colonies  free  and  independent.  At  once  the  long 
stemmed  tide  of  emigration  over  the  Allegheny 
Mountains  set  in.  First  the  hardy  pioneer;  then  the 
invading  army  that  drove  the  Indian  to  the  West  and 
North;  then  the  agriculturist,  whose  coming  marked 
the  beginning  of  permanent  occupation.  The  sturdy 
Germans  were  among  the  first  to  press  to  the  Ohio 
and  the  Mississippi  Valleys. 


Doctrine  and  Groiv/h  cf  tlic  CJiurcli.  529 

Among  these  pioneer  farmers  were  many  members 
of  the  German  Baptist  Brethren  church.  They  carried 
their  principles  with  them,  and  from  1790  to  1825  the 
great  central  plain  was  rapidly  populated  by  the 
Brethren.  They  were  so  numerous  by  1822  that 
Annual  Meeting  was  for  the  first  time  held  west  of  the 
Atlantic  slope.  This  migration  was,  no  doubt,  re- 
munerative to  the  individual  members  who  formed  the 
procession.  But  it  was  by  no  means  a  clear  gain  to 
the  church.  In  a  few  years  her  borders  were  enlarged 
to  almost  ten  times  her  former  limits.  In  the  old 
.limits  the  membership  was  practically  compact.  The 
great  annual  assemblies  moved  from  Virginia  to 
Pennsylvania  and  back  again,  over  a  clearly  defined 
route.  The  members  were  personally  in  close  touch 
one  with  another.  Their  interests  were  largely  the 
same.  Their  environment  was  the  same.  They  lived 
in  daily  contact  with  other  sects  whose  religious  prin- 
ciples were  in  many  respects  similar  to  their  own. 
There  was  a  compactness,  and  hence  a  strength,  in  the 
colonial  churches,  due  to  the  above  conditions,  that 
made  the  Brethren  a  power  in  the  religious  life  of  the 
times. 

All  this  changed  by  this  exodus  to  the  west.  Many 
of  the  frontier  members  were  isolated.  Some  had  no 
Christian  companionship,  no  house  of  worship,  no 
spiritual  ministrations.  They  grew  cold  and  indiffer- 
ent and  dropped  out  of  the  church, — they  and  their 
children.     Others  by  heroic  efforts  carried  the  Gospel 


530  History  of  the  Brethren. 

to  their  neighbors  and  succeeded  in  winning  new 
families  to  the  Brotherhood.  The  losses  and  the  gains 
may  be  said  to  balance  each  other,  and  there  was  no 
numerical  gain  to  the  church. 

Many  new  families  came  as  did  the  Brethren,  and 
were  isolated.     They  joined  the  Brotherhood  because 
they  needed  spiritual  fellowship.     They  gave  to   the 
church   some  of  its   noblest  and  its  grandest  leaders. 
But  these  had  in  many  cases  grown  up  in  an  environ- 
ment unlike  that  of  the  Brethren.     They  came  to  the 
church   with    new    ideals    and    new    interpretations    of 
doctrine.     The  whole   fabric  of  doctrine   so  carefully 
wrought  by  the  colonial  churches  was  put  to  the  test  by 
these  newer  influences.     The  doctrines  of  the  church 
were  on  trial.     The  church  found  itself  expanded  and 
hence   locally   weakened.     In    this    condition    it   was 
forced  to  meet  issues  that  tried  its  fundamental  doc- 
trines.    It  is  remarkable  that  the  church  survived  this 
epoch.     It    can    be    attributed    to    no    human    agency. 
God  held  His  own  in  the  hour  of  trial.     The  church 
triumphed,  and  slowly  over  valley  and  plain  the  relig- 
ion of  Christ  planted  itself  securely  and  triumphantly. 
But  new  problems  now  faced  the  church.     Mission- 
aries  were   urgently   needed.     Outposts   were  in  need 
of   ministerial   visitation.     Multitudmous    occupations 
found    representation     in    church    membership.     The 
new    conditions    demanded    new   avenues    of    activity. 
The  work  of  Annual   Meeting  was   greatly   enlarged. 
The  personal  bond  could  no  longer  hold  the  members 


Doctrine  and  Groz^'tJi  of  the  Clmrch.  531 

together.  The  need  of  newspapers,  and  other  denom- 
inational communications  was  felt.  The  conservative 
east  met  the  enterprising  west.  The  former  was 
obliged  gradually  to  yield.  The  latter,  too,  conceded 
much.  A  middle  ground  of  church  polity  was  en- 
acted. But  the  church  in  all  this  was  giving  up  and 
taking  up.  To  her  credit  it  is  to  be  recorded  that  she 
never  gave  up  any  of  her  fundamental  principles,  and 
never  took  up  any  unscriptural  ones.  Here  and  there 
specific  cases  of  congregational  irregularities  were 
inevitable.  These  were  corrected  by  committees  from 
Annual  Meeting  and  in  this  wa}-  unity  and  harmony 
were  preserved. 

The  rapid  growth  of  cities  introduced  a  new  ele- 
ment. The  early  church  was  largely  made  up  of 
agriculturists.  But  the  rise  of  industries  about  1830, 
and  the  rapid  growth  of  cities,  drew  many  of  the 
younger  members  to  industrial  centers.  The  church 
was  obliged  to  follow  these  members  to  the  city  or 
lose  them.  The  city  conditions  were  so  unlike  those 
the  church  had  so  long  known  that  time  and  experi- 
ment were  necessary  to  find  the  right  basis  for  institut- 
ing and  maintaining  city  churches.  This  problem  is 
not  yet  wholly  solved.  But  the  growth  of  the  church 
in  the  future  must  be  in  urban  as  well  as  in  rural  dis- 
tricts. The  proportion  of  urban  over  rural  life  is 
steadily  and  rapidly  increasing.  No  church  can  grow 
under  these  conditions  unless  it  plants  itself  in  the 
centers  of  life.     The  city  is  the  future  field  of  increase. 


532  History  of  the  Brethrc7i. 

The  church  must  retain  its  hold  upon  rural  territory. 
It  needs  and  must  have  the  sturdy,  honest,  devout 
membership  that  strengthens  and  matures  with  sun 
and  soil.  But  it  must  also  carry  the  saving  Gospel  of 
the  Savior  of  the  world  to  the  great  and  growing  city 
life  of  the  nation.  There  must  be  no  shirking,  no 
evading,  no  neglecting  of  this  inevitable  condition  if 
the  church  is  to  represent  fully  and  truly  the  purpose 
and  mission  of  its  being. 

One  additional  lesson  is  plainly  taught  by  this  ex- 
tension of  the  church  territory.  The  number  of  mem- 
bers per  square  mile  is  growing  less.  The  rush  to 
what  some  well-paid  agent  represents  as  more  favored 
territory  has  greatly  complexed  the  work  of  the 
church.  It  is  a  serious  menace  now  to  its  usefulness. 
Home  traditions,  ancestral  graves,  good  schools,  and 
convenient  churches  are  abandoned.  The  family 
pushes  to  the  new  territory.  The  loss  is  great.  The 
compensating  gain  in  larger  acreage  and  larger  yield 
of  products  will  scarcely  compensate  for  the  surren- 
ders made.  The  individual  in  many  cases  is  sadly 
disappointed.  In  some  cases  members  are  scarcely 
satisfied.  Others,  no  doubt,  content  themselves  with 
the  material  results  of, the  new  conditions.  But,  on 
the  whole,  the  advantage  is  by  no  means  apparent. 
For  the  church,  the  loss  is  manifest.  New  congrega- 
tions, small  in  numbers,  and  financial!}'  limited  as  yet, 
call  for  assistance,  and  the  older  and  more  stable  con- 
gregations are    obliged  to    send    more    help    to    these 


Djctrinc  and  Groivili  of  tiic  C/iurch.  533 

than  would  have  been  necessar\'  to  aid  the  same  mem- 
bers to  comfort  and  prosperity  in  the  home  congre- 
gations. 

The  early  members  were  mutually  helpful,  and  no 
one  was  required  to  move  because  of  poverty.  The 
teaching  of  the  early  churches  made  it  a  willing  duty 
to  labor  to  retain  in  compact  centers  the  membership. 
Unless  a  strong  central  power  is  maintained  expansion 
becomes  weakness.  The  church  to-day  needs  the 
spirit  of  cooperative  helpfulness  and  not  the  spirit  of 
isolation.     It  is  the  lesson  of  history. 

12.  Some  Pioneer  Events. 

The  first  movement  of  members  to  the  middle  west 
was  from  the  Carolinas.  Kentucky  was  the  earliest 
home  of  the  church  in  the  Ohio  Valley.  Elder  Casper 
RoUand^'^  was,  perhaps,  the  first  minister  to  settle  in 
the  State  of  Kentucky.  He  was  soon  followed  by 
Elder  John  Hendricks,  also  of  North  Carolina. 

About  1787  Elder  George  Wolfe  removed  from  Lan- 
caster County,  Pennsylvania,  to  Fayette  County. 
There  was  a  settlement  of  the  Brethren  in  Fayette 
County  immediately  after  the  Revolutionary  War. 
This  body  of  emigrants  forced  an  open  gateway  to  the 
west  over  the  route  formerly  taken  by  Braddock's 
army,  a  route  that  later  became  known  as  the  "  Old 


(j)  Elder  Rolland  was  ordained  April  i,  1800,  in  Soutii  Carolina  by  David 
Martain.  David  Martain  was  ordained  by  Daniel  Letterman,  who  in  turn  was 
ordained  by  the  founder  of  the  church,  Alexander  Mack. 


534  History  of  the  Brethre7u 

Pike,"  or  Great  National  Road,  the  first  highway  con- 
structed into  the  Ohio  Valley  by  the  government. (i) 

Elder  Wolfe,  in  1800,  settled  in  Kentucky;  and  nine 
years  later,  he  traveled  on  a  missionary  tour  through 
Missouri  and  Southern  Illinois.  On  his  return  he  died 
and  was  buried  at  Kaskaskia.  He  is  believed  to  be 
the  first  Elder  to  die  in  what  is  now  Illinois.  Elder 
Wolfe  had  two  sons,  Jacob,  the  father  of  Elder  George 
Wolfe,  and  George  (born  April  25,  1780 — died  Novem- 
ber 16,  1865)  who  was  ordained  as  elder  in  1813  by 
elders  Hochstettler  and  Halm  of  Kentucky. 

This  George  Wolfe  was  baptized  in  1812  by  Elder 
John  Hendricks.  With  him  were  baptized  fourteen 
others,  members  of  a  Bible-class  taught  by  him.  This 
is,  doubtless,  the  first  baptism  in  the  territory  now  em- 
braced in  Illinois.  He  was  called  to  the  ministry  the 
same  year.  October  17,  1818,  Elder  Wolfe  ordained 
John  Hendrick's  son,  James,  to  the  eldership.  This 
was  done  in  Cape  Girardeau  County,  Missouri,  and  is 
the  first  ordination  that  occurred  in  that  territory. 
Missouri  did  not  become  a  state  until  three  years  later. 

Elder  Wolfe  was  an  eloquent  and  forceful  speaker. 
In  a  debate  at  Kaskaskia  with  a  Catholic  priest  he  won 
a  signal  triumph.  The  governor  of  the  state  attended 
and  declared  that  "  Elder  Wolfe  is  the  most  profound 
man  for  an  illiterate  man,  I  ever  heard."     He  died  in 


(i)  See  Stories  of  Pennsylvania,  p.  254. 


Doctrine  and  Growth  of  tJie  CJmrcli.  535 

1865,   and    is   buried    near    Liberty,   Adams    County, 
Illinois/^) 

/J.  Far  Western  Brethrefi. 


Brother  Wolfe  belonged  to  what  were  known  as  the 
"  Far  Western  Brethren."  They  washed  feet  after 
supper,  and  before  the  communion.  The  sisters 
broke  the  bread  and  passed  the  cup  of  communion  the 
same  as  the  brethren.  They  omitted  the  reading  of  a 
chapter  between  the  supper  and  the  communion,  and 
passed  the  salutation  after  the  communion  as  a  fare- 
well token  of  love.  They  also  practiced  the  single 
mode  of  feet-washing. 

A  committee  met  in  1820  at  Benjamin  Coffman's  in 
Muhlenberg  County,  Kentucky,  to  reconcile  the  differ- 
ences that  grew  from  the  expansion  of  the  church,  as 
heretofore  related.  The  committee  did  not  succeed. 
A  second  one  met  soon  thereafter,  at  Elder  Hochstett- 
ler's,  in  Shelby  County,  Kentucky.  This  is  the  begin- 
ning of  a  long  series  of  agitations  against  the  double 
mode  of  feet  washing,  an  agitation  that  has  not  even 
yet  wholly,  died  away;  but  which  had  a  partial  quietus 
placed  upon  it  by  the  Annual  Meeting  of  1879. 

The  effect  of  these  conflicting  views  on  the  mode  of 
observing  the  ordinances  was  that  many  members  in 
the  West,  notably  in  Kentucky,  were  cut  off.  Brother 
A.  H.  Cassel  estimates  the  loss   in  Kentucky  alone  at 


(2)  For  an  admirable  sketch  of  Elder  Wolfe,  see  an  article  by  Elder  J.  H. 
Moore  in  Brethren's  Family  Almanac  for  1893. 


536         ■  History  of  the  Brethren. 

fifteen  hunched.  This  estimate  is,  perhaps,  too  large. 
These  disowned  members  soon  spread  to  the  frontier 
and  builded  churches.  Efforts  at  reconciliation  began 
as  early  as  1750,  and  in  1855  a  committee  of  eleven 
elders  met  these  "  Far  Western  Brethren  "  and  effected 
a  compromise,  by  which  mutual  forbearance  in  the 
spirit  of  love  was  advised.  In  1859  a  complete  recon- 
ciliation was  had.  But  the  mode  of  feet-washing  was 
left  optional  to  each  congregation. i^^) 

77.  Christopher  Sozaer  on  Going  to  Lazv. 

No  man  ever  appealed  to  Elder  Sower  in  vain. 
Once  a  man  from  a  distance  came  to  Sower  in  great 
distress, -and  begged  him  to  loan  him  a  sum  of  money. 
This  Elder  Sower  gladly  did.  In  the  near  future  this 
man  by  chance  attended  divine  service  and  heard 
Elder  Sower  preach.  His  theme  was  non-resistance, 
and  he  dwelt  upon  the  evils  of  going  to  law. 

The  man  took  advantage  of  the  sermon  to  benefit 
himself.  He  called  on  Elder  Sower  and  said,  "  Mr. 
Sower  I  heard  )ou  preach  that  if  any  man  should  take 
that  is  thine,  ask  it  not  agam.  Is  that  your  senti- 
ment?"  "Yes;"  was  the  answer,  "that  is  not  only 
my  sentiment  but  it  is  the  Divine  injunction  of  our 
Lord,  as  you  will  find  recorded  in  his  blessed  Word." 
"Then  I  tell  you,"  said  the  man,  "that  I  owe  you  that 
money  yet  and  unless  you  sue  me  for  it,  I  shall  never 
pay  it." 


(I)  See  Classified  Minutes,  p.  341 


Doctrine  and  Groivth  of  the  Church.  537 

"J  am  sorry,"  said  the  pious  old  elder,  "  but  if  you 
say  so,  I  cannot  help  it.  Sue  you  I  will  not.  If  you 
have  made  up  your  mind  not  to  pay  me  unless  I  sue 
you,  I  will  cancel  the  account  now." 

"Well,  I  shall  not  pay  you." 

The  man  went  his  way  and  Elder  Sower  cancelled 
the  account. 

Years  went  by.  One  morning  the  man  rode  to  the 
door  of  Sower's  house,  dismounted,  and  entered. 
"  Good  morning,  Mr.  Sower,"  said  the  man,  "  I  have 
brought  you  your  money." 

"My  money!  Why  I  thought  you  resolved  not  to 
pay  me  unless  I  sued  you!  " 

"  I  did  so  resolve,  but  that  money  has  been  a  con- 
stant source  of  trouble  to  me.  I  cannot  rest  till  the 
debt  is  paid." 

"But,"  said  Elder  Sower,  "  I  cancelled  the  account, 
forgave  you  the  obligation,  and  have  therefore  no 
right  to  take  it  of  you  now." 

The  man  insisted  upon  paying  the  debt,  counted  the 
amount  with  interest,  and  laid  it  down  upon  the  desk 
in  Sower's  office.  Sower  now  saw  that  the  man  was 
really  penitent  and  anxious  to  honor  the  religious 
principle  of  non-resistance  and  so  advised  the  man  to 
take  the  money  and  give  it  to  certain  poor  people 
whom  he  named. 

75.   On.   War. 

The  Church  of  the  Brethren  never  sanctioned,  never 
encouraged,    nexer    participated  in   war.     Peace    as    a 


538  History  of  the  Brethren. 

fundamental  principle  was  and  always  has  been 
honored  by  the  members.  Every  war  that  has  swept 
the  country  was  steadfastly  opposed  by  the  church. 
The  Revolutionary  War  was  a  severe  test.  Many  of 
the  members  were  anxious  to  see  the  new  government 
prosper  and  succeed.  But  they  could  not,  they  did 
not  fight.  We  have  seen  how  Elder  Sower  was  perse- 
cuted and  robbed  for  conscience'  sake.  In  his  own 
defense  Elder  Sower  appeared  at  the  Annual  Meeting 
of  1780,  held  in  Lancaster  County,  Pennsylvania,  and 
asked  guidance  and  vindication  from  his  own  Chris- 
tian associates.  The  minutes  of  this  meeting  have  not 
been  found;  but  it  is  safe  to  say  that  he  was  cordially 
received,  h-is  requests  granted,  and  his  fellowship  and 
eldership  honored.  This  is  apparent  from  the  fact 
that  in  the  same  year,  and  no  doubt  by  direction  of 
this  Annual  Meeting,  he  and  Elder  Martin  Urner  vis- 
ited the  churches  of  Eastern  Pennsylvania  and  or- 
dained a  number  of  elders.  Reference  to  this  tour  has 
already  been  made  in  a  previous  chapter  to  which  the 
reader  is  referred. 

The    queries    he    submitted    at   this   meeting  are   as 
follows:^') 

Query  I.  As  there  are  yet  debts  due  me  on  bonds, 
notes,  and  book  debts,  who  has  the  best 
right  to  demand  them  of  the  people  I  or 
the  state? 

Query    II.  If  a  man  is  openly  declared  a  traitor  with- 


(i)  Original  queries  in  Elder  Sower's  handwriting  are  now  in  my  possession. 


Doctrine  and  Growth  cf  the  Church.  539 

out  a  cause-  without  having  a  trial,  when 
he  was  not  absent  and  might  have  been 
heard,  is  it  just  to  let  him  forever  lie  un- 
der that  reproach? 
Query  III.  Is  it  right  that  Col.  Smith  be  permitted  to 
carry  on  a  law-suit  against  my  son  Daniel 
and  to  pocket  ^^50  hard  money  to  himself 
when  he  has  paid  the  state  (if  ever  he 
has)  with  a  trifle  of  Continental  [money]? 

In  the  Cassel  collection  was  found  a  decision  of  the 
Annual  Meeting  concerning  the  War  of  1812,  a  deci- 
sion which  has  not  heretofore  been  published.  It  will 
be  found  in  its  proper  place  in  the  chapter  on  Annual 
Meeting.  The  action  of  the  church  on  subsequent 
wars  is  well  known.  It  is  somewhat  remarkable  that 
the  late  Spanish-American  War  should  have  passed 
and  the  church  failed  to  record  its  time-honored  and 
Bible-sanctioned  opposition  to  war. 

16.   On   Cliangcs  in  the  Ordinances. 

Since  this  topic  had  so  much  to  do  with  the  growth 
of  Annual  ^Meeting's  power  in  the  church,  and  since 
it  has  been  a  question  that  apparently  will  not  down, 
it  ma}-  not  be  inapt  to  note  that  the  double  mode  has 
no  warrant  in  the  practice  of  the  early  church. 

When  the  Ephrata  Society,  under  the  lead  of  Con- 
rad Beissel,  withdrew  from  the  Brotherhood  formally 
in  December,  1728,  the  Ephrata  Society  was  no  longer 
a  part  of  the  Brotherhood.  It  was,  however,  in  close 
touch    geographically   with    the    early    congregations 


n 


540  History  of  the  Bret/ire?i. 

and  held  all  the  ordinances  of  the  Brethren  sacred, 
and  observed  them  in  some  way  or  other.  As  soon 
as  Beissel  had  warrant  of  free  action  he  began,  gradu- 
ally, to  modify  the  mode  of  administering  the 
ordinances.  The  lo\'e  feast  was  held  at  any  irregular 
time,  was  held  privately,  and  was  attended  only 
by  such  members  of  his  community  as  were  specially 
invited.  In  1753,  George  Ross,  one  of  the  signers 
of  the  Declaration  of  Independence,  and  Israel 
Acrelius,  missionary  to  the  Swedes  on  the  Delaware, 
visited  Ephrata.  The  account  of  this  by  Acrelius 
follows:   . 

"Mr.  Ross  returned  home  and  left  me  alone.  A 
knot  of  brethren  to  the  number  of  ten,  met  in 
MuUer's^')  white  and  clean  anteroom — I  cannot  say 
whether  to  visit  me  or  to  show  their  respect  for 
Miiller.  At  six  o'clock  they  broke  up  and  went  to 
the  sisters'  convent  one  by  one,  after  each  other,  up 
the  hill.  I  asked  what  it  meant?  Miiller  answered 
that  they  were  going  to  a  love  feast  among  the  sisters. 
I  said,  '  Come,  I  will  go  along.'  Miiller  declined,  as 
he  had  not  been  invited,  and  also  said,  'I  knew 
nothing  of  that  meeting  until  they  assembled  here.'  "^^^ 

Again  he  says,  "Sometimes  the  invitations  are  so 
secret  that  the  others  know  nothing  about  it  until  the 


(i)  This  Miiller  was  the  I'amous  Peter  Miller,  Brother  Jabez,  successor  of 
Beissel  as  the  head  of  the  Society,  and  at  this  time  a  minister,  second  only  to 
Beissel  in  authority. 

(2)  Acrelius'  History  of  Ne-jj  S-weden,  p.  381. 


Doctrine  atid  Growth  of  the  Church.  541 

meal  is  prepared.     No  one  goes  to  a  love  feast  without 
an  invitation. "(i) 

It  will  be  easy  to  see  how  utterly  this  mode  of 
procedure  departed  from  the  practice  of  the  Breth- 
ren. Imagine  a  love  feast  in  a  congregation  and  all 
the  ministers  not  present,  not  even  invited! 

Beissel  also  changed  the  mode  of  administering  the 
holy  communion.  Beissel  stood  at  the  altar,  at  one 
end  of  the  room  in  the  "Saal,"  or  meetinghouse,  and 
one  after  another  of  the  members  walked  forward  and 
received  from  him  the  sacrament  in  bread  and  wine. 
This  was  followed  with  feet-washing  afterwards. 

By  this  violent  transfer  of  privilege  from  people  to 
pastor  the  Ephrata  Society  were  reduced  to  the  posi- 
tion of  subordinates,  and  the  preacher  became  a  full- 
fledged  ecclesiastic.  The  early  practice  of  the 
Brethren  was  in  this  as  in  all  things  democratic. 
There  was  no  unnecessary  usurpation  of  priestly 
prerogatives.  The  Lord's  Supper  was  a  meal  in  com- 
mon. Every  member  was  equally  honored;  so  it  was 
with  the  communion. 

We  have  already  noted  how  Elder  George  Adam 
Martin  in  1762  went  over  to  the  Ephrata  Society. 
With  him  went  part  of  the  Bermudian  congregation. 
To  these  he  was  called  as  elder  or  leader,  assuming 
some  such  relation  as  that  of  Beissel  over  the 
Ephrata    congregation.      Beissel    went    to    the    Ber- 


(i)  Acrelius'  History  of  New  S-wcdeu,  p.  377. 


542  History  of  the  Brethren. 

mudian  country  and  a  love  feast  was  held.  The 
account  of  this  love  feast  follows:  "When  it  was 
resolved  to  hold  a  bread-breaking  and  a  priest  was 
required  for  it,  his  [Beissel's]  humility  taught  him  to 
make  room  for  Brother  G.  A.  [/.  e.,  George  Adam 
Martin],  who,  in  consequence  presided,  though  their 
love  feasts  were  still  held  in  Corinthian  fashion,  and 
not  in  the  manner  in  which  they  were  held  at  Ephrata. 
Soon  after  another  breaking  of  bread  was  held,  the 
administration  of  which  they  conferred  on  the  Super- 
intendent [Beissel],  which  he  promised  to  undertake 
on  condition  that  they  would  permit  him  to  break 
in  the  manner  in  which  he  had  been  taught.  To  do 
this  they  would  not  agree. 

"The  reason  why  the  Superintendent  took  offense 
at  their  way  of  breaking  bread  was  because  they  were 
of  opinion  that  all  must  be  equals;  and,  therefore,  they 
did  not  wish  to  allow  any  prerogative  or  privilege  to 
any  one  person  among  them,"^') 

Here  then  is  Beissel  up  in  arms  against  the  "Co- 
rinthian fashion,"  which  fashion  the  Bermudian  mem- 
bers had  learned  from  the  church  of  the  Brethren, 
and  up  in  arms  against  the  practice  of  George  Adam 
Martin,  who  was  taught  of  Martin  Urner,  Peter  Becker 
and  Alexander  Mack.  And  what  was  the  "Corinthian 
fashion?"  It  was  that  in  the  communion  all  fnust  be 
equals.      This     then    was    the    custom    of    the    early 


(l>  Chronicon  P fhratense,  pp.  260.  261. 


Doctrine  and  Growth  of  the  Church.  543 

Brethren.  The  members  broke  bread  and  gave  the 
cup  to  one  another,  and  so  throughout  the  entire 
communing  number,  male  and  female.  The  only 
other  known  way  was  Beissel's,  in  which  the  elder 
broke  bread  at  the  altar  for  each  one,  male  and 
female.  Enough  has  been  recorded  to  show  that  at 
the  beginning,  and  at  least  for  fifty-four  years,  in  the 
earh'  church  the  sisters  were  treated  exactly  like  the 
brethren,  and  each  one  passed  the  cup  and  broke  the 
communion  bread.  The  custom  now  in  vogue  of 
having  the  sisters  receive  the  emblems  from  the 
elder's  hand  is,  therefore,  an  innovation,  and  not  the 
mode  of  the  early  church. 

If  then  Beissel  was  free  to  modify  the  love  feast, 
and  the  communion  he  would  likely  also  assume  to 
himself  the  prerogatives  of  an  innovator  in  other 
ways.  So  it  was  with  feet-washing.  When  in  1762, 
the  same  George  Adam  ^lartin  above  referred  to  and 
John  Horn  paid  a  visit  to  Ephrata.  they  were 
received  by  Conrad  Beissel  in  his  own  home  and  made 
welcome.  What  followed  one  may  read  in  Martin's 
own  words: 

"While  conversing  animatedly  a  sister  entered, 
brought  a  tub  of  water  and  an  apron,  put  them  down 
and  silentl}-  left;  who  she  was,  or  who  had  ordered 
her  to  do  so.  I  do  not  know  even  to  this  very  hour. 
The  old  Father  [Beissel]  rose  and  said,  'Come,  breth- 
ren, sit  down  here,  I  will  wash  your  feet.'  So  he 
washed  our  feet,  and  Brother  Nagele  dried  them  for 


544  History  of  the  Bretliren. 

us.  Then  I  said:  'You  have  washed  our  feet,  now 
let  us  also  wash  yours,'  to  which  the}'  consented; 
so  I  washed  their  feet  and  Brother  Horn  dried 
them."(») 

Here  then  is  the  record  of  the  doui^le  mode  at 
Ephrata.  But  the  Brethren  from  the  beginning 
practiced  the  single  mode  and  earnestly  protested 
against  any  effort  to  introduce  the  mode  of  the 
Ephrata  mystics.  Strange,  indeed,  it  is  that  a  practice 
born  in  an  outside  and  antagonistic  community  should 
have  entered  the  church  and  for  the  space  of  a  hun- 
dred years  given  cause  for  legislation  and  in  some 
cases  expulsion. (2) 

It  will  be  noted  that  the  "Far  Western  Brethren," 
especially  Elder  George  Wolfe,  stood  for  the  single 
mode;  Elder  Wolfe's  father,  also  an  elder,  was  born 
and  reared  in  the  Lancaster  county  churches.  He 
knew  the  practice  of  the  members  in  Eastern  Penn- 
sylvania outside  of  Ephrata.  It  will  be  recalled,  too, 
that  the  settlement  under  the  Eckerlins  on  New 
River  in  Virginia,  was  an  offshoot  of  Ephrata.  Per- 
haps this  settlement  is  partly  responsible  for  the 
double  mode  in  feet-washing,  and  for  the  anomalous 
combination  of  Bible  and  Beissel  practice  in  passing 
the  bread  and  wine  at  the  communion. 

Abraham  H.  Cassel  asserts  that   the   double    mode 


(1)  Chronicon  Ephratense,  p.  253. 

(2)  This  expulsion  is  asserted  on  the  authority  of  Abraham  H.  Cassel,  and 
founded  on  the  "  Far  Western  Brethren"  controversies. 


Doctrine  and  Growth  of  the  Oinrch.  545 

in  feet-washing  had  its  origin  in  the  Coxentry  congre- 
gation, under  the  direction  of  Martin  Urner.  This  is 
supported  b}-  the  acquiescence  of  George  Adam 
Martin  to  this  mode  in  1762,  as  abo\'e  recited.  Mar- 
tin was  a  minister  under  Urner  at  Coventr\'.  This 
innovation  occurred  before  Annual  Meeting  assumed 
disciplining  functions.  Hence  the  practice  of  the 
congregation  was  not  subject  to  revision.  The  Ger- 
mantown  brethren  protested  and  admonished,  but  had 
no  power  to  act  against  the  new  mode.  Hence  it 
remained  and  was  taken  up  by  the  Conestoga  congre- 
gation. These  two,  Coventry  and  Conestoga,  were 
the  great  feeders  of  emigration,  and  in  this  way  the 
double  mode  no  doubt  was  largely  spread  and  prac- 
ticed. 

The  second  Alexander  Mack  was  always  in  favor 
of  the  single  mode,  and  never  allowed  any  other 
practice  in  the  Germantown  church.  On  his  death- 
bed he  charged  his  successors  to  adhere  to  the  single 
mode.  Elder  John  Fox  in  1871  said,  "  I  am  now 
eighty-five  years  old  and  feel  that  my  days  are  few. 
I  have  been  a  member  of  the  Brethren  church  at 
Germantown  and  Philadelphia  for  fifty-nine  years. 
My  parents  were  members  of  the  mother  church  in 
Germantown.  I  remember  well,  when  but  a  boy,  of 
being  led  by  the  hand  of  my  father  and  mother  to  the 
love  feast  and  communion  at  Germantown.  I  very 
distinctly  recollect  seeing  Brother  Peter  Keyser  wash 
and   wipe    my   grandfather,   Alexander    Mack's    feet 


546  History  of  the  Brethren. 

and  Brother  Alexander  Mack  would  wash  and  wipe 
Brother  Keyser's  feet.  I  remember  this  well  for  I 
was  eighteen  years  old  when  my  grandfather  died. 
And  that  has  been  the  custom  down  to  the  present 
day  in  the  church  at  Germantown,  and  who  can  doubt 
that  my  grandfather.  Alexander  Mack,  who  was  the 
presiding  elder  at  the  time,  received  it  direct  from  his 
father  who  was  the  first  elder  the  German  Baptist 
church  had."(^) 

The  written  statements  of  Susanna  Douglass,  Peter 
Keyser,  John  \V.  Price,  Abram  Harley,  Elizabeth 
Hagy  and  Abraham  H.  Cassel  are  among  those  whose 
testimony  upon  this  point  conclusively  establishes  the 
fact  that  the  single  mode  was  the  original  mode  with 
the  Brethren. 

//.  The  Dress  Question. 

At  the  founding  of  the  church  dress  was  not  a 
factor  in  its  administrative  or  professed  activity.  The 
early  church  was  persecuted  and  meetings  were  often 
held  in  secret.  It  is  evident  that  under  such  condi- 
tions no  distinctive  garb  was  worn.  In  fact  safety 
and  protection  lay  in  avoiding  any  mark  by  dress  or 
otherwise  that  would  call  down  upon  the  worshiper 
the  strong  arm  of  persecution. 

There  is  every  reason,  however,  to  believe  that  the 
early  members  dressed  plainly  and  modestly,  though 
not  distinctively,  as   an  economic  measure  and  as  an 


(U  Original  letter  in  the  Cassel  collection. 


Doctrim  and  Grcnvth  of  the  Church.  547 

expression  of  their  faith  that  religion  was  against  vain 
show. 

There  is  no  record  to  indicate  that  any  distinctive 
dress  was  worn  by  the  hrst  comers  to  America.  But 
here  in  Pennsylvania  the  Quaker  hat  and  bonnet  be- 
came the  symbol  of  non-resisting  people.  Those  who 
sided  with  the  proprietary  and  against  the  council  nat- 
urally adopted  the  dress  of  the  Quakers,  whence  arose 
the  head  dress  of  the  members.  This  gradual  adop- 
tion of  a  distinctive  garb  was.  of  course,  sanctioned  by 
the  membership  generally  as  being  in  harmony  with 
the  principles  of  the  Gospel.  So  far  as  investigation 
shows  the  first  agitation  of  the  dress  question  at  An- 
nual Meeting  did  not  occur  until  the  closing  decade  of 
the  Eighteenth  Century. 

Before  the  Revolutionary  War  the  notorious  hoop- 
skirt  was  adopted  by  society  women  in  Philadelphia. 
Against  this  vulgarism  the  whole  spirit  of  the  church 
was  set.  Christopher  Sower,  in  his  newspaper,  de- 
nounces it  vehemently.  The  women  of  the  church 
did  not  adopt  the  new  fashion.  They  became,  for 
that  reason,  distinctive  in  their  dress.  In  this  they 
were  followed  b}-  the  Mennonites,  and  other  plain 
people,  as  well  as  by  the  more  devout  Quakers. 

One  more  influence  here  deserves  record.  Multi- 
colored fabrics  were  imported  prior  to  the  Revolution- 
an,^  War  by  the  English  merchants.  When  the 
colonies  resisted  English  tvrannv  thev  agreed  also 
voluntarily,  to  give  up  the  wearing  of  imported  fabrics 


548  History  of  the  Brctliren. 

and  began  to  weave  and  wear  homespun.  The  Ger- 
mans had  never  been  heavy  buyers  of  English  man- 
ufactured dress  goods.  Each  family  wove  its  own 
fabrics,  and  so,  goods  of  one  color,  became  the  badge 
of  loyalty  to  the  new  government.  The  German  thus 
found  his  custom  or  style  the  popular  one.  His  plain 
d.ess  was  his  honored  badge.  But,  as  is  often  the 
case,  when  war  was  over  and  industry  revived,  the 
mass  of  the  people,  especially  those  active  in  the  war, 
reverted  to  stylish  dress.  In  this  the  plain  people  of 
God  found  added  reason  for  retaining  simplicity. 
Why  should  they  follow  the  example  in  dress  of  the 
people  whose  example  in  war  they  did  not  follow? 

To  prevent  acceptance  of  the  victors'  innovations 
the  church  began  to  agitate  order  in  dress,  and  hence 
at  the  close  of  the  century  the  differentiation  between 
the  two  elements  in  the  population  was  complete. 
The  non-resisting  people  were  the  non-conforming 
people. 

From  the  beginning  the  Brethren  wore  full 
beards, — no  razor  was  allowed  to  touch  their  faces. 
Men  in  public  life  had  cleanly  shaven  faces.  It  is 
interesting  to  note  that  every  signer  of  the  Declaration 
of  Independence  was  smooth-shaven.  The  indignity 
heaped  upon  Elder  Sower  was  twofold.  When  his 
beard  was  removed  his  religion  was  ridiculed  and  his 
face  was  made  to  appear  like  that  of  his  oppressors. 

There  is  no  record  of  dress  as  a  test  of  membership 
in  the  church  until  quite  recently. 


Doctrine  and  Growth  of  the  Church.  549 

18.  The  Mode  of  Baptistn. 

From  the  first  trine  immersion  for  adults  only  was 
held  to  be  baptism  by  the  Brethren.  The  mode  of 
administering  the  rite  may  not  be  uninteresting. 
Israel  Acrelius,  Provost  of  the  Swedish  Churches  in 
America  and  Rector  of  Old  Swedes'  Church,  Wilming- 
ton, Del.,  in  his  report(^)  of  the  religious  work  among 
the  Swedes  in  America  gives  us  an  accurate  descrip- 
tion of  the  mode  of  baptism  in  the  following: 

"They  [Dunkers]  seldom  receive  any  others  than 
those  who  have  been  already  baptized,  and  who  thus 
have  some  knowledge  of  Christianity;  but  if  they 
have  been  brought  up  in  our  society  we  first  in- 
struct^^)  them.  When  they  come  to  the  water  the 
minister  there  puts  to  them  the  necessary  questions, 
which  are  to  be  answered  [the  confession  of  faith  was 
made  standing,  not  kneeling].  Then  the  person  falls 
down  upon  his  knees  in  the  water,  places  both 
his  opened  hands  before  his  mouth,  with  the  ends  of 
his  fingers  turned  towards  his  nose,  so  as  to  keep  his 
nostrils  closed,  and  the  same  with  his  mouth.  The 
minister  then  lays  his  right  hand  [Does  he  mean  left 
hand?]  crosswise  over  the  other's  hands  and  presses 
them  closely  together,  holding  his  left  hand  [Does  he 
mean  right  hand?]  behind  his  neck,  and  thus  plunges 
the  person." 


(i)  Description  of  the  Former  and  Present  Condition  of  the  S'jjedish 
Churches  in  -what  ii<as  called  New  Sweden  now  Pennsylvania,  etc.,  Stockholm, 
Printed  by  Harberg  and  Hasselberg,  1759,  p.  394. 

(2)  Do  we  now  instruct  our  children  as  carefully  and  as  minutely  upon  the 
ordinances  as  our  fathers  did? 


550  History  of  the  Brethren. 

This  is  done  three  times,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost. 

ig.  Bdptisni  in  a  Tub. 

In  1728,  word  was  received  by  Conrad  Beissel  to 
hasten  to  the  house  of  Peter  Beller.  When  he  arrived 
he  found  the  daughter,  a  young  woman,  "about 
breathing  her  last,  who  desired  baptism  from  him. 
Beissel  expressed  his  preference  for  baptism  in  a 
flowing  stream,  but  the  girl's  parents  objected  to  hav- 
ing her  taken  from  the  house.  So  she  was  baptized 
in  the  house  in  a  tub.  Thereupon  she  asked  to  have  a 
meeting  at  her  house  on  the  next  Sabbath,  which  the 
Superintendent  (Beissel)  granted  her;  but  when  the 
congregation  assembled  there  at  the  appointed  time, 
they  found  her  lying  in  her  coffin;  so  the  meeting  was 
turned  into  a  funeral.  God  grant  her  a  blessed  res- 
urrection! This  so  deeply  moved  the  parents  that 
they  both  had  themselves  also  baptized. "(^> 

20.  A  Sad  Separation. 

Sometime  in  the  first  quarter  of  the  present  century 
David  Sower,  who  seems  to  have  been  elected  a  min- 
ister of  the  congregation  on  the  Skippack,  received 
one  Anna  Johnson  into  the  church  by  baptism.  But 
in  doing  so  he  admini*stered  immersion  once  and  that 
by  the  backward  action  "in  the  name  of  Jesus."  He 
justified  this  by  saying  each  one  is  to  be  baptized  upon 

(i)  Chronicon  Efhratcnscit.  42.  The  mother  of  this  young  woman  died  ir. 
1748. 


Doctrine  ami  Groictli  of  the  Church.  551 

the  confession  of  his  or  her  own  faith;  that  this 
woman's  faith  was  in  the  mode  indicated.  "I  baptized 
her  thus,"  said  he,  "upon  the  confession  of  her  faith, 
not  upon  the  preachers  faith."  This  was  a  new  posi- 
tion. It  raised  a  storm  of  protestation,  and  Elders 
Peter  Keyser  and  John  Price  put  him  out  of  the 
church. 

He  protested  against  this  action  of  the  elders  and 
adds,  "Who  gave  them  power  to  put  us  out  of  the 
church?  If  we  had  done  anything  contrary  to  the 
Word  of  God,  it  was  their  duty  to  bring  it  before 
meeting;  and  if  they  could  have  proved  that  we  acted 
not  in  accordance  with  the  Scriptures  they  might  have 
won  us  over  to  them."  From  which  it  is  seen  (i)  that 
the  church  adhered  strictly  to  trine  immersion;  and 
(2)  that  the  practice  of  dealing  with  members  by  the 
whole  congregation,  and  not  by  the  elders  alone,  was 
the  common  and  accepted  method  of  procedure  in 
cases  of  discipline. 

In  the  same  letter^')  he  complains  that  several 
congregations,  Germantown  and  Coventry,  held  love 
feasts  and  did  not  invite  members  of  other  congrega- 
tions, an  omission  that  pained  him  much  and  that  was 
in  open  violation  of  the  long  established  custom  of 
inviting  all  the  congregations  to  the  love  feast  of  each 
one. 


(i)  Letter  of  David  Sower  to  his  Sister  Catharine  Harley,  dated  "  Fayette 
Co.,  Pa.,  May  28,  1823."    Original  in  possession  of  the  writer. 


552  History  of  the  Brcthreti. 

21.  The  Davidisclie  Psalterspiel. 

Before  1791  the  Brethren  had  no  hymn  book  of  their 
own.  They  used  at  first  the  Davidisclie  Psalterspiel,  a 
large,  costly  book  of  928  double  column  pages,  con- 
taining 1047  hymns.  Many  of  these  hymns  were 
lengthy.  The  first  edition  appeared  in  Germany  in 
1718,  and  in  twenty  years  it  had  reached  the  third 
edition.  These  books  were  not  brought  over  in  large 
numbers  by  the  early  Brethren  on  account  of  the 
initial  cost  and  the  heavy  import  duty^')  laid  upon 
books  by  the  English  Government  at  the  solicitation 
of  the  King's  printers. 

There  was  a  great  demand  for  music  books  in  the 
growing  Brotherhood.  Christopher  Sower  was  ap- 
pealed to,  and,  aided  by  elders  Peter  Becker  and 
Alexander  Mack  and  others,  a  careful  selection  of  the 
most  inspiriting  hymns  was  made  and  published  in 
1744  under  the  title,  Das  Kleine  Davidisclie  Psalterspiel. 
This  work  contained  536  hymns  and  made  a  volume 
of  530  pages. 

The  book  was  so  much  in  demand  that  Elder  Sower, 
son  of  the  first  publisher,  issued  editions  in  1760,  1764 
and  1777.     Other  editions  were  issued  as  follows: 

Steiner  and  Cist,  1781. 

Samuel  Sower,  1791,  1795,  1797. 

Michael  Billmeyer,  1797,  1813,  1817. 


(i)  Christopher  Sower  in  his  newspaper  of  1740  says  the  duty  was  6d.  per 
pound  on  packages  of  books.  In  addition  to  this  the  commission  and  consign- 
ment reached  almost  one  hundred  per  cent  of  the  value. 


Doctrine  and  Growth  of  the  CJiurcJi.  553 

Schaefer  and  Maund,  1816. 
Heinrich  Ritter,  1829 

George  Mentz  and  son,  1833,  and  frequently  there- 
after until  1850. 

A  fire  destroyed  the  plates,  and  no  edition  has  since 
appeared.  At  least  fourteen  editions  of  this  remark- 
able book  of  hymns  was  thus  issued  for  the  Germans 
of  Pennsylvania.  Of  these  thirteen  are  in  the  Cas- 
sel  collection,  now  at  Juniata  College. 

Thus  the  Brethren  introduced  the  most  important 
and  widely  used  German  hymn  book  of  Colonial 
America. 

22.  Unzvrittc7i  Chapters. 

In  the  periodicals,  almanacs,  and  volumes  recently 
issued  by  the  Brethren  are  many  interesting  sketches 
of  early  churches  and  early  brethren.  Some  of  these 
are  quite  accurate,  and  others  are  the  compilations  of 
verbal  tradition  and  will  not  bear  the  test  of  historic 
accuracy.  Not  wishing  to  be  invidious,  the  writer  has 
deemed  it  prudent  to  omit  all  such  articles  and  to  de- 
vote the  limits  of  this  volume  to  unwritten  and  unat- 
tempted  history. 

There  should  be  an  article  in  a  later  publication  on 
the  growth  of  the  publication  interests  of  the  modern 
church,  beginning  with  those  sterling  men  of  God, 
elders  Henry  R.  Kurtz  and  James  Quinter. 

The  church  has  had  a  phenomenal  growth  in  educa- 
tional activity.     From   the  day,   now  forgotten,  when 


554  History  of  tlic  Bret/urn. 

the  church   opposed  college  education  to  the  present, 
what  a  transformation! 

October  14,  1861,  Elder  James  Quinter  began  at 
New  Vienna,''^  Ohio,  the  movement  that  finally  culmi- 
nated in  the  founding  of  the  present  educational  insti- 
tutions: Juniata  College,  Huntingdon,  Pennsylvania; 
Mount  Morris  College,  Illinois;  Bridgewater  College, 
Virginia;  Lordsburg  College,  California;  McPherson 
College,  Kansas;  and  others  of  more  recent  growth  at 
North  Manchester,  Indiana;  Fruitdale,  Alabama;  and 
Daleville,  Virginia.  To  them  must  be  added  the  now 
large  number  of  public  educational  institutions  in 
which  men  and  women  of  the  church  are  engfaored 
as  teachers,  principals  and  superintendents. 

The  immediate  result  of  this  educational  activity  is 
shown  in  the  expanding  mission  work,  home  and 
foreign;  creation  of  Sabbath  schools;  rapid  increase  in 
denominational  literature  of  a  high  order;  extensive 
travel  to  foreign  lands,  notably  to  Germany  and  Pales- 
tine by  such  well-known  brethren  as  elders  D.  L.  Mil- 
ler, H.  B.  Brumbaugh  and  J.  H.  Moore,  together  with 
a  score  or  more  of  other  devoted  members  of  the 
church,  whose  example  and  whose  writings  are 
transforming  the  church;  the  creation  of  committees 
on  mission,  tract,  and  publication  interests,  and  the 
endowment  of  the  same;  the  control  by  the  church  of 
her  own  press  and  productions;  and  many  other  phases 


(i)  For  an  account  of  this  school  see  Guiltier' s  Life  and  Sermons,  p.  38. 


Doctnnc  and  Growth  of  the  Church.  555 

of  activity  within  the  church  from  which  the  church 
must  in  the  near  future  derive  the  strength  and  insight 
to  press  the  Lord's  work  to  glorious  results. 

2j.  On  Doctrine. 

From  the  first  the  German  Baptist  church  chal- 
lenged all  creeds  and  turned  triumph-antly  to  the  word 
of  God  for  its  faith  and  for  its  practice.  Her  evan- 
gelic tenets  are  clear  and  consistent.  The  triune  God 
is  accepted,  the  divinity  of  Jesus  declared,  the  func- 
tion of  the  Holy  Ghost  honored. 

Faith,  repentance  and  baptism  are  the  steps  to  sal- 
vation. Through  these  and  these  alone  is  conversion 
possible. 

Baptism  is  administered  by  trine  immersion.  From 
this  mode^')  there  has  never  been  any  departure.  In- 
fant baptism  is  regarded  as  unscriptural. 

Feet-ivashing,  as  taught  in  John  13,  is  held  to  be  a 
divine  ordinance.  It  has  always  been  observed  in  con- 
nection with  the  love  feast  or  agape.  It  is  not  ob- 
served at  any  other  time.  The  Brethren  seek  no  apol- 
ogy for  this  ordinance.  Jesus  commanded  it.  His 
people  obey. 

The  Love  Feast,  or  Lord's  Supper,  as  a  divine  ordi- 
nance, likewise  is  observed  in  connection  with  the 
Communion,  never  at  any  other  time.  It  is  a  full 
meal,  partaken  by  the  members  in  the  evening  only. 


(1)  See  Quinter's  Trine  Immersion. 


50  History  of  the  Brcthreti. 

The  Holy  Kiss,  or  Salutation,  is  given  at  the  close  of 
the  Lord's  Supper  or  love  feast,  and  just  before  the 
Communion.  It  is  also  given  at  any  other  appropriate 
occasion  upon  the  meeting  or  parting  of  those  of  like 
precious  faith.  In  observing  feet-washing,  the  love 
feast,  and  the  salutation,  the  strictest  propriety  of  the 
sexes  is  scrupulously  regarded.  Sisters  wash  one  an- 
other's feet,  and  so  also  do  they  salute  one  another, 
and  they  sit  together  in  one  part  of  the  meeting  at  the 
Lord's  Supper.  In  like  manner  brethren  wash  only 
brethren's  feet,  salute  only  their  own  sex,  and  sit  to- 
gether at  the  Lord's  Supper.  These  ordinances  are 
observed  in  quiet  and  in  humility  and  to  the  edifica- 
tion of  the  participants. 

The  Communion  is  administered  after  feet-washing, 
the  Lord's  Supper  and  the  salutation,  and  not  without 
these  attendant  ordinances.  The  Communion  con- 
sists in  the  bread  and  wine,  commemorative  of  the 
sufferings  and  death  of  the  Savior,  Jesus  Christ.  Un- 
leavened bread  and  unfermented  wine  are  the  em- 
blems. The  four  ordinances  last  named  are  open  to 
all  members  in  .good  standing,  and  to  no  others.  The 
entire  service  is  generally  known  as  the  love  feast, 
and  is  held  usually  twice  each  year,  although  the  fre- 
quencN'  of  observance  is  wholly  at  the  discretion  of  the 
respective  congregations. 

Government  is  democratic  in  the  extreme.  The 
membership  rules.  The  congregational  activity  is 
practically  unlimited.     On  questions   of  moment    the 


Doctrine  and  Growth  of  the  Church.  557 

congregation  appeals  for  guidance  to  District  Meet- 
ings, made  up  of  delegates  from  the  respective 
churches.  The  District  Meetings,  may,  when  the  con- 
ditions seem  to  warrant,  appeal  to  the  Annual  Meet- 
ing, the  highest  tribunal  of  the  church.  It  is  made  up 
of  two  representative  bodies;  the  Standing  Committee, 
composed  of  one  or  two  delegates  from  each  District, 
and  chosen  by  the  District  Meeting;  and  the  delegates, 
chosen  from  each  congregation.  The  decisions  of  this 
Meeting  are  final. 

Elders,  ministers,  and  deacons,  elected  by  the  church 
from  among  her  members,  have  charge  of  all  congre- 
gational activity.  The  ministry  is  not  salaried;  but 
poor  ministers  and  missionaries  are  always  cared  for 
by  the  church. 

Dress. — The  Brethren  are  a  plain  people.  They 
dress  modestly  and  decently.  What  is  more  than  this 
is  held  to  be  a  violation  of  the  plain  precepts  of  the 
New  Testament  and  at  variance  with  the  spirit  of  the 
church,  as  it  certainly  is,  with  the  practice  of  the  early 
church. 

Law. — The  membership,  in  obedience  to  the  teach- 
ings of  Jesus,  avoid  all  legal  controversies,  holding 
that  it  is  better  to  suffer  than  to  seek  vindication  at 
the  hands  of  the  law.  If,  however,  a  member  deems  it 
a  duty  to  appeal  to  the  law  and  can  give  good  reasons 
for  the  same,  the  church  may  grant  him  the  authority 
to  so  appeal.  Between  members,  however,  all  differ- 
ences  are   adjusted   in    the   congregational    meetings, 


558  History  of  the  Brctliren. 

called  Council  Meetings.  The  members  do  not  swear, 
but  affirm  without  raising  the  hand  or  kissing  the 
Bible.  They  avoid  all  litigation  and  reluctantly  act  as 
witnesses  in  courts  of  justice,  and  do  not  sit  on  juries 
trying  murderers,  holding  conscientious  scruples 
against  capital  punishment. 

Peace,  as  a  doctrine  of  the  church,  is  fundamental. 
The  Brethren  do  not  go  to  war,  and  have  steadfastly, 
and  amid  great  persecution,  refused  to  take  up  arms. 
There  is  no  peace  society  in  America  that  more  stead- 
fastly and  consistently  honors  the  teachings  of  Jesus 
on  this  point  than  the  Brethren. 

Secret  Societies  have  always  been  opposed  by  the 
church,  and  membership  in  them,  of  whatever  grade  or 
character,  is  absolutely  forbidden.  No  member  of  an 
oath-bound  society  can  become  a  member  of  the 
church  without  first  severing  all  connection  with  such 
organizations. 

Marriage  is  a  divine  ordinance  and  cannot  be  dis- 
sohed  b)-  courts  of  law.  Hence  divorce  is  forbidden 
and  divorced  persons  are  not  admitted  to  member- 
ship until  the  death  of  the  divorced  wife  or  husband. 

Afioiiiting  with,  oil,  by  the  elders,  is  observed  in  obe- 
dience to  James  5:  14,  15. 

Aged  and  poor  members  are  cared  for  by  the  Broth- 
erhood. Members  are  not  sent  to  almshouses.  In 
many  parts  of  the  Brotherhood  homes  for  the  aged  are 
now  erected  and  maintained  by  the  respective  Dis- 
tricts. 


Doctrine  and  GrozutJi  of  tJie  C/nirch.  559 

Temperance  is  a  time-honored  and  Bible-sanctioned 
principle.  The  church,  from  its  beginning  has  re- 
fused to  allow  any  member  to  engage  in  the  liquor 
traffic,  to  drink  intoxicants,  or  to  use  tobacco.  The 
oldest  temperance  society  in  the  country  is  the  church 
of  the  German  Baptist  Brethren.  The  membership  is 
temperate,  sober,  honest  and  industrious.  For  almost 
two  centuries  it  has  been  a  proverb  among  the  people 
that  "the  word  of  a  Tunker  is  as  good  as  his  bond." 
They  pay  all  their  obligations  promptly  and  do  not 
live  beyond  their  income. 

In  a  word,  the  members  are  taught  to  obey  the 
teachings  and  example  of  the  blessed  Savior  in  all 
things,  and  to  prove  by  their  daily  walk  and  conversa- 
tion that  they  live  the  Christ-life  again  in  this  world. 
May  this  holy  ideal  never  be  forgotten! 


